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Full text of "XXXI select sermons, preached on special occasions .."

'A?»«W- 



[1 





^ PRINCETON, N. J. ^* 


1 


Collection of Puritan Literature. 

1 


Division ~. /)V ""^ ^*^ 
Section ^/ ,^ / It^ 

Number 



'i 



1 



X X X. 1. 

Seled Sermons 7 



\ 



Preached 
On Special Occafionsy 

The Titles and feveral Texts,on which 
they were Preached,follow. 



17 



zL 



By William Strong:, 

That Godly, Able and Faithful Minifterof Chrift, 
lately of the Abby at Wefiminfier, 



l» 



None of them being before made publiquc. 



LONDON , 

Printed hy R,W. for Francis Tytony and are to be fold 

at his Shop, at the fignof the three Daggers 
^ neer the Inner Temple Gate, i 6^56. 



I 




"^ 

^4,« fw^ ySt^ 6t^ ^' 6^ ^ ^ <^ ^ ^ <^ W 6-?» J>^ > >W;i^>W 

^.^ ^ ^ c^ cf> cf, cf> cf. ^ .^ ^ cf> ^ -si^- ^^^.^^ 

Good Reader, 

Here is a double xvAf ef edipcation now in 
u(e in the Church cjCod^ etther by long 
TraiSfjCr^)' fl)orc and pithy difcour- 
fcs : Tts not for «f to determine which is 
moft prcfitablc, Treatifes havethetr ufe, 
(^fo have finglc Scxtnons:fometimes tis 
good to fee truths ^not by plccc-meal^ but in their de^tn- 
dance and [nvcx^jthatthe whole Do6lrtne may he brought 
together ^and dtgejJed into a method I On the other fide^to 
fa) all that may befaidin an argument ^is a burden and a 
prejudice to the common fort of hearer s^v&ho when the) find 
one potnt fo much dilated andinftfled ufon^thmk that the 
knowledge of divine truths wiM be fo long and tedious a 
work, that in a defpair of attaining thereunto^ they ftt 
down w^th an) (light apprehenfions w the things of God , 
andfuch thoughts as rather come upon them, then are 
found ar^d fearched out bj them. It concerneth the mi" 
niters of the Gospel then^ to ufe all methods to gain fouls 
to CodiSometimes to launch out into the common- place, 
/j«rf larger difcuifionf?/^ truths y that they maj at once 
fee the whole latitude andbreadihof them in one incite 
draught an^ delineation ^ at other times to confne 
themf elves to the exprcfs fcopc of that particular place 
which they have in hand, that the point and branch of 
Do^rine proper thereunto may be more earnefily and .v;- 
duflriouflj inforced : In the fir fl method we may d^fcern ^ 
both the harmony and rich "^ fuincfs of Scrii^ture ,*^!^^^^^^^^' 
whilefl wefte how much Cod hathfpoken in a little 5 and >xiipru.«. ; 

A 2 how '^"'^"^^' 



wfmmfmfm'r''^'"" 



To the Eeader. 



how a few words of His, {like a fmallfiece of gold) may 
without m) forcing and violence^ he beaten out intofo 
Urge an exfltcatior) : in the other method^ truths many 
times come in frcflber md fwcccer ufon the foul^as being 
drawn more immediately from the fountain, and without 
the intervention of our Logick and difcourfc, eviden- 
cing their deduciion to theconfciences of men. 

In both thefc methods^ did that worthy fervant of the 
Lord Mr. Strong excell: in a Trcatifc, who more copi- 
ous and full 1 In (horccr difcourfcSjtv^^ more quick and 
finewy ? of his exce/Iencj inthe former ktnd^ the world 
hath hadata/le m what of his hath been already divulg- 
ed^ more of which kindalfo ts intended for the Prefs: now 
thou hafl prefented to thy view^ a colie^Hon of fever dl 
choice Sermons upon fpecialoccafi^ns/ome more publiquc., 
at hers more private, and therefore though in that refpeff 
there may be fome d/ fere nee between them />? beauty and 
frcflinefs of colour, yet they all have f^^ chr.ra(5ter and 
i'.nprefs^/* Mr. Strongs fpirit in them^ and do plainly 
difcover whdt hand hath pajfed upon them: the exceed- 
ing ufcfulneis of the particular fubj eel s ^arid that pkzy 
and judgement that (bines forth in the management of 
them^cannot but recommend them to the refpe[f$ of the 
godly wife J and therefore without any longer detaining 
th^e , {only to afjure thee that thefe are from his own 
;^^m) we commend thee coGodjand the word of his 
grace, which is able to build us up, and give us an in- 
bericanccamons! them that arc fandified. 

Thy [erv ants in the Lords work, 

Thomas Mantor. 
John Rowe. 
George GrifiBth. 




To the Reader. 



■>T 




H E Learned Author of thefe 
Sermons had he lived to have 
put the lafthand to his own 
elaborate works, they would 
have been better commended 
to the world, then any care or diligence of 
Friends is able to perform- 1 hefe Sermons 
& fome other Tradts formerly fee forch^ were 
left by the Author under his own hand in 
fuch a charader as none was acquainted with 
but only that Lady (of whom I could fpeak 
as great things with as much truth, as of any, 
did not my own nearnefs of Relation, & her 
own modefty forbid me) who made it her 
bufinefs to learn his character before his death, 

A 3 and 



To the Reader. 



and fince to tranfcribe them^by which means 

thofe ^^H-fi^ici left by the Author under lock 

and key (as it were) of an unknown hand,are 

brought forth and expoled to publick vie w,for 

common benehn 1 hofe that knew him muft 

needs fay, that thefe Tradts were his own, 

they are fo like the Father . for as Se?ieca faith 

of fuch as write books, they preient to the 

World morumjuorum ^S" ingenii Chriro^raphum: 8c 

our Author hath left his own picture drawn 

with his own hand, to the hfe, by which, 

though dead^he yet fpeaketh. His Sermons 

ao^^<^\ ^j^j traits arenot fuch,of which we may lav as 

my^^iAv ^ Homer did dt Egypt ^ and which may be too 

yji^y- truly amrmed or many writings that arc 

il\^'^^ '^\^\\^^^ to the world : A rmfcellany of 

Pharmacx druQ-s^ z^od and had : We have Antidotes in 

mUlt3 QUI— O 3 c^ 

aem bom him but no poylon : and as ^utean ^ faich of 

mixta & v^. \ n r 

noxhm\xU2.(^tcero^ we may more truly lay or our r eve- 
qufdnon ^' ^cnd Author, you need mt uje any great caution 

^^achum^"^' ^^^^ ^^^^ fo/^ic^ andchuje^ you cannot chuje ami fs . 
MmiaL He hath an excellent vein in his Sermons, 
cuio^uu" as one (aith in the Hke kind, pknius rejponlura 
^aeferp"re fodieuti^ the farther you Icarch, the richer trea- 
^""Pf.^^^- fureyouarchketo find. It was the sreat 
inreucity or divers oi the Ancients, that 

though 



n^6 tftP PgA/fpr 



though they had magna ingenta^ yet they had 
mixturam — I will not add the other word : 
they had magnas fvirtutes^ and they had mag- 
na rvitia alfo; Their raifed Parts were attended 
with fuch grofs infirmities, as rendred them 
very obnoxious to cenfure. And therefore J^^^^;^- 7*- 
Hierom fpeaking of Origen writes thus, c /Hgoorigi^ 
thmK Origen may for hts learmngbe jometmes cmdhiontm 
read as other Ecclefia^ick Writers , fo that we i^genXm""* 
cull out what is good in them , and anjoid the ^^^^^^'^f^"^ 
contrary ; and he ^ pafleth a finart cenfure ^'^n^^rium, 
on Cyj^rian^ LaElantm , jirnohius^ <^c. And AmobiHm, 
Hierom himfelf which hath ccnfurdd others, fiS 
is by fcveral paid home in the fame coin : Eccicfufticor 
For !Bellarmine ^ obferves (everal contradi- ^^^^os pa- 
ctions in Hterom, and Alphonjus a Qaftro ^ faith, tinos mbol. 
that in the bufinefs about a Bifhop and a dig^muT^vi. 
Presbyter, Hierom doth not at all agree with'^^^^^^^ 
himfelf • nay , ^ellarmine ° faith thus , ^: p'^-^j- 
We can gather no certainty out of the Opinions of the e ^Jb.^c. 6. 
Fathers^ when as they them/eh es are not of one Pont?r' 
mind^ And lofeph Scdtger ^ fpeaking of the ^^^;t/b^f;,. 
moft learned Eufebius. pafleth this fentence/^*^''-^''- 

-f ^ ^ '' /COITUS j Aq- 

Yon}mim fibl Ipfi. minlme conftate. |Lll>. 4. deEueh. c. lO. art. 9. Non poflTumuj 
ex Patrum fentcmlisaliquldccrticolilgcre quando Inter fe non conveniunc h. Lib S.dc 
Smend. Temp, fed cum deledu ejusfcrlpcalegenda c^Te non dubicabic quiiquis attcntiils, 
lcgit,quam Ipfc Script! veterum. 

without 



, I V) ■ 



V'''- 



To the Redder. 



without doubt a choice is to he made in the readinz 
of him* But I am very much miftakcn^if this 
our Author may not pals without any fuch 
cenfures, and may be read now in print^ as 
he might have been heard when he was in 
the Pulpit, without fuch provifo's and cauti- 
ons as are ufually given in reading of many 
of the Ancients, That which made his Ser- 
mons pafs with fo great approbation of the 
moft judicious hearers when he was alivc,and 
will be a pafsport to his writings though 
pofthumous, was, he did follow the ad- 
vice of the Apoflrle faul to Tm. i ep. i- 15. he 
didftudy to (hew himfelf appronjed te Godj 
a mrhnan that need not be ajhamedytghtly dinjiding 
the word of truth : he made preaching his work 
and bufinels : he did not go to that cSi h n^^'os^e, 
or as a w^e?>oj', but he counted it his greateft 
%yiv, the work God gave him to do, as 
Chriftfpeaks, ^ohn 17. 4. He was of Me- 
r Jcffe dif^ l^nSlhons mind, who had wont to ' fay, Horee 
ficUHmos; Jorts of labour are mo^ difficult I that of a Cover- 
Doccntis', nour, of a Teacher ^and of a Woman in tra^vel He 
armr em s. ^^^ ofteu in travel to be delivered of his 
Sermons, and he made that good, qui alias 
docere <velit fuo fudore Auditor $s irrigare conten- 

dat '^ 



L 



To the Reader. 



dtt ; An inftrudtor ought to fpciid himfelf 
upon his Auditory. He was fo much takea 
up in this work , that Cto my knowledge) 
he was often in watchings a great part of 
thenightj befides his pains in his day-ftu- 
dies. What S^wec^ reports ^ of himfelf, may^£,i/j.8, 
be affirmed of this our Author • / fpend all the ^"^'"^'^JW 
day and much of toi night tn fttidy^mt jettingmy^'^^^^'^K 
/elf to fleet) ^ hut only falling into it ; and he goes noaium ftu- 
on, and ^ adds^ Great men of old befiowd the^^^r^^ll^^^""^ 
heji part of their life upon tis^ as if born far pjjieri- [°™[[j^^ 
ty : But befides that very great diligence }>^ i ?c<^'cu- 
and travel of head and hearr^ and that m-facigaroj, 
tempejii^um <6r pertinax /ludium that he laidi^nopTrfdc- 
out in his Sermons, heh3.d a fpecial faculty ^^'^'^^;^ ^^^ 
ofkeepingclofe to his Text and bulinefs inf^^fo"'^^* 
hand; which as it is very requifice in atraxerunt 
Preacher^ fo it is very advantageous to com- vTri^qviod 
mend adifcourfeto the mod judicious car. "^^^y^^^^^^ 
What Vilnius fecundus «^ faid to JpoHinaris inP'^^"'^ ""« 
nis hpiltle to him concernmg a writer^ is^schc, 
true of a Preachcr,that he fliould often vciw rx^immo. 
his title,I fay.his Text ; That which did fur- ^[^^ 

gum; Ion- 
gllliinuni.liallqald acccrfic, atqus attrahlc Vldcs > quot verfibus fiot/ierus ^ quot 
Vrgf/ius, arma hie o45,i?f<f , ^f&://^ lile defer ibatj brevis camen utcrque eftj quia facie 
quodinfticuic. 

(a) ther 




To the Reader. 



ther contribute to his excellency in preachings 
was his skill which he had, and his deep 
infight into the myftcrie of Godlinefs, and 
the Do(5lrine of the free Grace of God- and 
as to the myfterie of Iniquity within us, he 
was well ftudied in the fouls Anatomy, and 
could dextroufly diflc(5t the old man : 1 hen 
there is the myftericof Iniquity without iis^ 
of Satan and Antichrift^which he underftood 
very well , and by his knowledge in thcfe 
myfteries^ he was able to advance the King- 
dom and Honour of cur Lord Chrift 
in the hearts and lives of his Hearers 5 and to 
difcover the ^^^'^h ^t^v^ 9^ea^. i- 24. Satans 
depths, and to difappoint his v^iucTut Ccri.w. 
His plots and devices ^ as alfo to unvailthe 
Whore of ^abylon^^nd to render her vile and 
contemptible in the eyes of alh There was 
one thing more which did add very much 
unto him, and to his labours in preaching, 
and make him fuccefsful in clearing many 
dark places, and fearching further into, the 
deep Mines of the Word,and piercing into the 
fecre: Oracles of God, and that was his con- 
flant recourfe to the Originals, in which he 
had good skill' By thele means hevvent be- 
yond 



. . .. 1- 

Tothe Reader. 



yond moft ol" his brethren in the work of 
the Miniftry ; fothat his Sermons had always 
foraeching above the rJi nary reach and 
pitch :& ascertain ftrain, which did fapereJMuU 
Jul fa^licuatem^ anfwering the advantages and 
happinefs of the age in which he Uvcd.which 
was more then Cajauhon could fay of ^ Srm/'. «^/;;f ^^ 
us his Annals. The want of fome or any of Wgar/ ^^^ 
thefc Particulars render Preachers very lame, nihr quod * 
and their Sermons thin and lean :of many [^^^^1^^]^ 
of which, it may be faid as of Amxhmnes ^^^^^'^ 
when he ' began to fpeak , that there was 

dropof fenje ; and in like manner Qem. Alexan^ 
drinus complains of fuch, that they utter 
mT^^u^v c^r{yjm> pWrwy afloo d ofinftgYii^cmt words : 
Such Preachers multa locutiparum dixiffe njiden- 
tur^ talk much and fay little . There was fo great 
weight both of words and fenfe iivthis our t^ d!"cndT 
reverend Anchors Sermons , and fo much of ^^p^^^^J^; 
worth, that they did appear as good upon a ^"^p^^-^"^- 
narrow dilquilition ^as they did leera to be udici^rpct- 
when they were delivered » whereas the Ser- muhumqae 
mons of many arc like the Orations of <> Hor- Ij^fXaium 
tenfiHs ^ Many tickle the fancy ^whdjl plaufibl)\ ^^^ ^j^'tii^^'a-- 
with/ome Tomp and OJlentation ddiri^ered^ but being cuiif?:. 

(a 2 ) fcannd 



To the Redder. 



Jcannd by a feverer repericion, they picve to 
have been tox i^ pr^terea nihil ^ they vanifh 
into a Tjotion or nothing. The- ignorance^ 
or at leaft the not fo clear knowledge of the 
Dodrine of the Covenant of Grace, Gods 
rich and free Grace, in the bufinefs of our 
falvation was the caule anciently, and is ftill, 
of many errours in the Church. The Author 
of thefe Sermons had arrived to an excellen- 
cy and height in this do(5lrine, beyond the 
moft that ever I read or knew ; Had he lived 
to have perfeded his labours about the Co- 
venant of grace, 1 prefume I may fay they 
had furpafled all that went before. Herein 
was the great defeft of many of the ancients : 
i\^^ts\^t'(^ajaubon p attributes the grols errours m 
n"m df"' the firft times of the Church about the me- 
^"*il^.'rjl°"^ntorious caufe of falvation, toarifefiom the 

peccatoris 5 

^^=!"^^., ignorance of the Dodrinc of the free Grace 
fiimis pru of God in the Juflification of a finner* Nay, 
Txitmv>on- "^lanfenius goes further- and Efpoicxm ^fpeaks 
ame^l-'' to the vcry fame purpofc , that divers of 
gufi^num , jj^g Greek Fathers from this ignorance, cave 

d'lucidc fuiffe expofitam 3 conflat fane apud vcruftiflimos Pstruro & nonnullcs ctbm 
pofterlorum tjufmcdi lentcntias inrcrdurnoccurrtie, qrce nifi bcnrgna inierpietatione 
moUianiurjferri non pcffunt.£*af;/.;« B^Yon-i- q Co/uofd. » 59. Gisccosnihcautc Ic- 
gantur & incelUjantur p'sberc pe^ife occafionem Qnoxi PefagianOn r Epifi, z, Tim. *. 

drg'CfS' 10. 

occafion 



ti. 



To the Reader. 



occafion to the Pelagian hcrefie- What Chry- 
JoHom znd ( aj^ianus his Icholar thought and 
wrot of the grace of God, and alfo Qrilof 
Hierufalem^ may appear out of their wri- 
tings .* (^ajsianus ^ f peaks their feniej We firJlfNo$ inquic 
choo/e what ts gccd ^ and then God cjjers ^/^e nVaj^gnc ^" 
help of his grace ^ and determines our will up- ""[^'^^['^.^ 
on the motion of it firft. Nay, VoUius fpeaks i>c«qi)« 
out indeed to this purpole : // ^^/ijy think that t no. ^, 
fome who li<ved afore the breaking forth of ic'l.t\\Ji 
^ebgianijm , did attribute faith or the begin^ll'^f^^^"' 
ninv of it to the frenzth of nature ^ ive will^^'^^^'^'^'. 

Ill' All 1 • I "mPtV.^'; 

7iot contend With htm. All this was to be^«'^cfin 
imputed chiefly to that little knowledge dcm'venn/- 
which thofc Ancients had in the Dodrine oP^^^;^^;^^^^^^^ 
the free Grace of God. If a Divine be^'^*^"^" 
lame in this point, it is no wonder thoughtpeJ &f«- 
he hales into Arminianilm^andfals into thofcgradum na- 
Popifli errors ofthe merit of good works , ["i^uiffJl "* 
the corner ftone of the 'Bahel oi%(.me. There"^^""^"5 

^ cum cocu- 

is another deFeft which hath brought much cciecomen- 
prejudice to the Church, and that is igno-nem.' 
rancc in the Originals, the Mother of errors, 
Lud.Viroes ° faith, Thereafon of the corruption of'^^'^^^'^P^ ^ 

f J J i J COiYUpt, Ail 

I, 7. de 

covrtifto luYc. Magnam caufam ccnupttlarum maralfc ex JEnpcrlcia Linguarum, qui- 
bus ipfum infcriprum eft. 

(a J ) th 



To the Reader. 



the Law , and the fame may be faid of 

Divinity, is^ becaufe thofe that were Students , 

and Traftitioners in it , did not underhand 

the Languages in which it was w/ttten. D. j^ev- 

?zo/c/y^ fpeaking of this pafTage o( Lud* Vtves^ 

^Apoc'-yih, adds : ^ Doukle/^ tf L. Vives had written th 

dflbiofi (^aufes of (^orrHpcton m Vinjmtty^ he might haue 

^llY'^rjcs ob(efri;ed the occajion of errors herein^ wa4 the hand- 

ih'oL^^ /i^ig of it in Greek *. And Ejpenc^eus fpeaking of 

co:rupt3B,no-the ignotance of former times ^ complains 

hrcin The- how that ^ it was acemedas a fault in the Latin 

ufnlcniflf Writers^ if they under flood Greek -^aftd if Hebrew^ 

"^Imfr^m-^ ^^^^J^^' What milchi^fs have come upon 

niam G x- the Chiirch, upon the unskilfulncis of divers 

cum Id ellct r,. - * r^ - - i i 11 

iaquovcr- orthe Ancicnts in Original languages, would 
^rf;!?" circa be too long to fet down, 1 hus I have en- 



fabarur. 
y Tim* C 

"iiTTnicia deavoured to fhcw wherein the ftrength of 
chico^" ^^^^ Author did lie • as alfo the lad confe^ 
graffaram queuts that foUow upon tlic defects and 
guaruoj want of thole particulars fore mentioned. 
^!^;^!^^ There be divers other things which I might 
^^'^^'''''?' mention concerning this Author, but thefe 

ut in la?inis i • r i • i r \ r 

aiuhoribus were the chier which out or my oblervation 
fufpedum and my intimate acqua\ntance I took notice 
birke ^^" of in him ; by which he came to be of very 
prope ^«f^'- great note,& cried up beyond his brechren^by 

reaion 



7d the Redder, 



reafon wheieof^had not God given him much 
giacc^ he might have been puffed up. For ic is 
moll true, non m'mus perkultm ex magna fama 
^uam ex mala , great Jame is no lejs dangerous 
tien a bad one : and perhaps this might be one 
great reafon, why the Lord was pleafed to lee 
loofe the flanderous tongues againft him : 
for '^ no man can enjoy agreat fame quietly, it was ^f^^^^'i^g. 
a ereat afflidion to him, and lo much the"^^^odem 

*^ . - - , ' - tempore al- 

greater^by how much the nearer they were to r^ qui poteft 
him, which were at the greateil: defiance mim&^ ^^ 
againft him,as 7i^c.' faith, He that ^^nteddnene'"^^^^^^^ 
my luffiredhjhk own friends* My own famihari^^.'^ '- 

friend that was the fliarpeft dagger and infmicus, 

wounded deepeft Whatever ^one may deferve, oppX" 
yet a friend fhould not be the executioner. ^J^^^^^'vj 
But however his Adverfaries did very much^g^^'s^a 
Cnoeavor toafpeilc him^yethe proved them tomeUafim 
be falfe and unjuH >^^Kcii i^iyycir, by the bright- mindignus 
nefs of his converfation he did live down^^'^^"^^^^^ 
thofe evil reports. It was not with him, 
as, it was ' laid of Domitim Jfer , That 
he was a better Speaker then Li-veri he was ',1^^°^^^^^^^^^ 
as happy in the purity and innocency ^^^'"^^J^^^ 
of his life , as he was for the power that 
through Grace he ereded in his preaching. 

What. 



To the Redder* 



d s\mu\ cuh^l\^t^ Tacitus faid of A^ricolt, being under 
fillJuf yh^^ Tome calumnies, is true of him j he was earn- 

Kam'^iod ^^ ^^^^ much more fpced towards glory, 
am praccepsbothbythemalignity of others, and his own 
excellencies. Thus I fear I have detained 
thee, Reader, too long in the entrance ; but I 
hope thou wilt have a keener edge to the 
dainties, that thou flialt meet wich in the 
book. FareweL 



Henry W^il'Sinfon of 
Chrifts 'Church, 
ProfeHor in Di- 
vinity for the 
Lady Margaret 
in the Vniverfity 
o£ Oxford. 



A 



M 




A Table of the Names of 

fucli Sermons, where, and when 
they were Preached , fee down in 
fuch order as they follow ; toge- 
ther with the texts of Scripture 
infifted upon in this following 
Book. 



S 



Firitud Bdrremefs, Preached at Pauls^z Sfitth^ 
Sermon, upon £zek,^j, 1 1. Pag. i. 
2. Hotmcfs thetvajta Happhefs, Preached at 
Pa^ls, w^oa Heb, 12. 14. -p. 31. 
Jt Babjlons utter mine J the S dints Triumph. Preached 
ataThunkfgivmgforthevi^'ory oUreUnd, againft 
x!at Irifl)^ Augufl 19. i6^g» upon Rev* r8. 2, p 63; 

4. Goffd order , a Churches heautf. Preached when 
Mr. Strong was chofen Paftor, Dectmk 9. 16$ o. 
uponCtf/. 2. 5. p 91. 

5, Cht^rch'Of^cerSyACCordiag to ln(iitution. Preached 
at the Churches choofing of Officers, upon Heb. 
13. 17. p. 109, 

( b ) 6. Com- 



^•«p«« 



If 



X' I 

It 



6» Ccfvmur^ion with Gcd, gocd in had times. Preached 
ztPmls, o^ohcr\^. i<^47. Before the Lord Maior 
and Aldermen, upon P/^/. 73 28. p. 133. 

7. The Saints inheritance.Pi'^^chQd for Mr. Caryl on his 
Lcftureday at Z^W^;^- Bridge^ upon i Chron. 3. 22*. 
f olio wing p. 1(5 j. 

8. The great day. At a private faft, upon /^r^/». 30, j. 
p. 164. 

9. C7^*^(:f ah fed. At a faft for abufed liberty, Feb, 28, 
upon-W^ 4. p. 187. 

10. T/E^^ jufi mam end. At the funeral of William Ball. 
Efquire. amemberofthe houfeof Commons, upon. 

. Efa.'^j. I. p. 209. 
II • God with US while (I we are with him^ At a publike 

faft before the Parliament, lunc g. 1652. upon 

2 ChroH. 15. 2. p. 231, 
I 2» The dcBrine of the Uws 'vocatier^. Preached at Crc^ 

goriei Lefture, uponi2(?z». 11. 2^. p. 267. 
J.3. Heedlefs fervice unacceptable* Upon 2 i^z/^j*. io,3ir 

p. 289. 
14 GofpeliExaltatim. U^on Mat. 11.23. p. 309^ 
15 , The two Covenants. Preached in Bartholomew^hnCy 

June 12. 1652. UponG^/.4. 21, 2a. p. 333. 
1 5. Tle^i ftlenced by Gods arifing. P reached before the 

Lord Maior, Aldermen, and Commons of London^ 

on a Thankfgiving day at Chrift* Church Londorh , 
• July 16. 1 6) I. n^on Zach, 2. 13. p. 357. 

17. The duty and dignity of Magiftrates, Preached at 
La»rence-ittry^ Sept. 29. 165 1. attheEleciion of the 
Lord Maior, upon Z^f A. 10.4. p. 389. 

1 8. Perfect cleanfing •, upon 2 Chron, 7.1. p. 42 1 . 

i9i A [et ttme for Judgement. Upon terem. 8. 7. 

R'443? 

20. One 



20. Oneheartmdonervdj, Up mi ^/^^/;* 14. 9. p. 4^5, 
% I , Grace is mjdom , md )Vi[dom (he prtncifnl thing. 

Preached at a mtecing of Jie company of Black* 

Smiths, Ocioh. 29. 1647. in FilhHreet^London^xx^oxx 

Prov, 4. 7. p. 49 J. 
22 The danger of bung rvorfe hy m'.rcies. Upon 

Deut. 32. 15. p. 515. 

23. Unruly thoughts quieted ^ bj divine co^foUtions. 
PreachedatPx'^//, //^;^f 9. 1^53. upon Pjd. 49. 19. 
p. 541. 

24. Gods Throne ere5t^ in the A([embiies of his Saints. 
Preached at a faft •, upon Rev, 4. 6. p. 567. 

25. The Keepers of the Fmejard^ mu(i keep their ow» 
VinefArd. At a faft before the Parliament, Ume 13, 
1550. upon Cant. \. 6, p. 589. 

25. State profperity^ in keeping clofe to the Word, At a faft 
intheParliacaentHoufe, /«;?^ 31. 1553. ^P^^ ^^1^* 
i»8. p. 617. 

27. Chrifls in^rtirmntal pntfs for his Fathers ends. 
Preached at Bart^olomerp-hnQ, upon 'faiih^z. 2. 
p. 6?7. 

28, The mffleriei of Providence. Preached at Pmls ^ 
Augujl iS, 1650. upon £c^'i'. I. 1(5. clofe of it , 

i(^. Chrifts care in glory ^ for his churches good on earth -^ 
upon Rev.Z'i.^. 681. 

30. Gifts and Talents jhall be accounted for. Preached 
before the ParliaiTient on a day of Thankfgiving , 
Sept. 3. upon Lt^ke 12. 48, p. 705, 

31, The upright hearty and its dtrlingfiH, Upon P[dm 

18.23. P' 735- 

(b2) The 



•^ 

•♦ 




^he Table of the Scriptures handled^ ex^ 
- plainedy and opened in the fe fol^ 

lolling Sermonr. 






3 
17 



Id 

6 

9 

3^ 



19 

7 



528 

741 
159 



Exodus, 

6 482 
Numbtrs. 

24 741 

l>iUtr9nomJ* 

7 >oi 1 
I 313 

8 515 
10 51^ 



Chapter, Verfi^ Page^ 



24 



13 
IS 



^7 



h[hu4t 



8 

19 



dry 



tudges. 



62? 



r Samuel. 

6 7 goi 

IJ 2 241 



» . 

... ' 



r 



M 











- 










T/?^ T^Wf o/ 


tfce Scriptures. 


- 




- 




1 jRTiw^/, 


ChAfter, 


Verfi. 


PM£i. 








^rV^i ^rf|r. 


as 


6 


Seep, 
follow 


p. 16 3 




i6 


31 472 


^7 


A 


697 


\ 






3 2 i^jV. 


30 


I 


293 






i8 


28 544 


44 
47 


9 


36) 

401 








2 >^^'«f^/. 


68 


12 


6gi 










74 


14 


375»4P^ 




10 


31 289j292 


80 


17 


640 






1^ 


14 4^4 


90 


J2 


495 






. 


15 »^ii. 


94 


19 


S4^ 








- 


107 


94 


12 






' 


I C^romcUs. 


no 

119 


3 
12^ 


3^8 
459 






15 


U 92 


127 


2 


55^0 










149 


II 


Seep. 


^5* 




■ 


1 Chroniclis. 






follov^ 


'•p.1^3 




15 


2 231 


' 


Frovtrbs. 








/(?^. 


5 


14 


53f 










4 


7 


493 






6 


4 547 


8 


X 


276 






22 


21 138 




I 


iM. 


- 




28 


13 49) 




30 


67% 






34 


17 414 


i>- 


24 


503 








30 49,<5]5 


16 


31 


450 








?/i//»/. 




MecUfiafln, 






4 


9 I4r 


3 


H 


72s 








4 . 505 


5 


I 


394 






8 


2 69 




6 


687 


■i 




J 


6 Se€pag.r46 
follow. p 163 


10 


1 


4.62 


- 




il 


n 7lJi7J?'74^ 








-i 



C^iehn 







T/'e ^4^/e 0/ 


r/^e Scriptures, 






, 




' 


feremtAh* 




Canti 


*/«. 








) 


•^ 


• 


Chapter, 


rerf<, 


"Vage* 


chaffer, 


Trr/r. 


Pag,. 














2 


33 


459 


1 


6 


59hS97 


7 


J2 


690 


2 


16 


J18 


30 


33 


\90 


4 


2 


i^ii!^. 


31 


8 


%bia\ 


6 


10 


321 




9 


7 


5 


145 








^ 


8 


il6 




Lamentations, s» 




7/. 


f^l;. 


* 


20 


398 


5 


S 


321 


1' 


E^ekjeL 




17 


520 








7 


00 


515 


I 


8 


571 


9 


I 


171 




16 


657 


14 


12 


314 






661,664 


Z6 


20 


4<54 


7 


20 


3^5 


28 


13 


14 


10 


2 


13,401 




17 


726 


16 


7 


I16 


29 


I 


236,707 




8 


ibid. 






S34. 723 




59 


321 


SO 


18 


See page 


37 


7 


7^5 






155 follows 




24 - 


64P 






page 163 




^5 


ibid* 


53 


21 


732 


47 


II 


1. 9,7^^4 


42 


2 


637,^38 








44 


25 


671 




Daniel. 




^9 


4 


7 7 


2 


44 


2 


52 


7 


(593 


4 


16 


^60 


57 • 


I 


209 




17 


ibid. 


60 


12 


563 






400; 


66 


14 


35 


7 


2 
II 
12 


Ji6 

79 

281 




y 






13 


27a 



^f 











/ 




< 


rk rMe of 


the Scriptures » 


Chafter. 


Virjt.^ 


Fagt. 




Nahnm* 


• 


iS 


403 
5^3 


- 


Chftpter, Ferfe. P^l^* 


S 


27 

10 


288 




I 10 671 




to 12 


692 


t 


Haihcfick^- 


10 


20 


371 






J I 


40 


286 




2 4 184 




44 


ihid. 


: i 


3 l<^ 550 i; 


12 • 


II 


Z%1 


1 


17 ' 148 ** 

18 *W- 


i 


U^a, 


' 












i 
- - 1 


ZephannA* i> 


I 


3 


5*6 


* 


.--:•• 




II 


168 


i 
1 


I 14 169 "^ 


2 


I) 


68 


i 


» : a 554 


3 


5 


276,7*8 : 


^ 4 559 


7 ] 


6 


48J 


V 




S 


14 


472 


^ \ 


Zackariab. 


9 
^4 


10 

1 8 


561 


> 

i 

4 


^ 1 ^13 359i3^S' 




- 


■ -^ 




3 iv 7 143 




7^^/. 




i 

' K. 


701 

4 6 114 


a 


3 ^ 


168 


. ij 


7 /^W. 


' 


Amoi 




> ■. 5 


S ,^ 449 
9 10 394 


r 








12 - 58, 5S8 


4 


4 


484 




13 39^,39'^ 




% 






II 7 4^2 




U^/iV/ji&. 




d 


12 8t i 668 
10 2|r8 


4 


s 


468 




13 ^^ I ^ 376 


6 


s 


720 




21 47^ 


7 


4 


4^2^ 


-. 


14 8 2? 

9 4^8, 469 



.J> V 



MaUcIsu 



The Talk of the Scriptures, 



Chaftir. Vtrfi. Pa^g. 

4 I ie8 



4 

5 

$ 

n 

16 

18 
M 



4 

10 



J 

10 

S4 



Matiiiw. 



^8 

23 

S 

23 

J3 
18 

20 

3o 

31 

51 



3^2 
430 
J44 

200 

III 
ii8« ai6 

122 

700 

688 

378 

305 



Jkfszki 



#4 
30 



303 
M9 



Z«i^#. 



.> «. 



■ito«. 



76 

a? 
8 



«89 
430 

705. 7»* 
48 



2 10 102 

3 34 71T 

35 7'P 

10 if 273 

15 2 32 

iiO 157 

16 13 6^5 

20 ,%l 124 

-?8 
55 

28 
RomMs% 

*8 7,^2 

^18 304 
12 

to 15 287 

15 269. 

26 267 

83:- 7'i.^" 



2 

7 

P 

120 



5 

8 

10 

n 



12 



3 
4 
S 



s 



1^8 
369, jtfo 

43 
112 



^ ^trifithiaitf. 



I 



(O 



.at 



7t» 



Chattwl 






i»r 



-at 



■«■ 



The Table of the Scriptures. 



Chapter, 


.rerfe. "Page 


10 


rl I 


12 


7 117 




28 112 


14 


2(^ 411 




32 413 


IS 


24 660 




18 71 




.52 27^ 




a CorinthUns, 


3 


15 270 


4 


18 317 




6 i^/W. 


6 


I 712 




16 573 


7 


I 411 


.10 


13 717 




galatUfts. 


I 


6 194 


3 


19 339 


4 


4 3SI 




21 333 




^» 334 




Bfhefi4nt' 


tt 


20 408 




2,1 iW. 


4 


7 71S 




. 11 9$ 




1 1 »AiV2. 




5 5 46 




14 483 



Chapter, 
4 



Philipfi^ns, 
Virfe. "Page. 



1 
$ 



2 
3 



10 

ll 

12 



716 

ibid, 
269 



CohJpAHS, 



2 

s 

5 



ii7 

91 



I Theff^lonians. 



6 
12 



271 
101 



'2 Thejfaloffians, 



7 
A 

14 



477 
10 

124 



1 Timcthj* 



1$ 

10 

16 



329 
96 

694 



2 Timothj. 



I' 



26 



30 



Titus. ^' 

fhiiipfiam* 





7i6^ Tahle of the Script 


r^A-^j". 






Pkiliffians. 




Wr. 




Chdpur. 


Firfe. ?agt. . 


Ckdptir: 


Tfr/f. 


Fsgt. 


3 


% 195 




5 


189, 19* 




19 ibU 


' 


4^ 


191 


\ 


^ 




tf 


550 




Hihrt^s. 




Revfidihn, 


I 


5 92 


I 


13 


68a 




6 #^iV. 




. 20 


686 


9 


12 Seep 247 


2 


I 


685 




after p. 248 




4 


58a 


lO 


27 i'8 




S 


ihid. 


12 


14 3^38 




. ^i 


452,579 




27 377 


3 


8 


716 


13 


5^ 57 


4 


00 


579 








3 


682 


/"' 


Umes. 




6 


567 


s 


18 696 
I Pettr. 


6 


22 
2 
It 


669 

683 


1 


I » 35 




tOT4 


7*3 


3 


5 743 


8 


»7 


688 


4 


7. 271 


9 


1 


196 








' 2 


ibid. 




a Ptttr. 




10 ' 


197 


I 


i 44 




14 


718 


3 


^16 11J194 


JO 


7 


288 






12 


15 


Ipd 




I hhn. 


13 


00 


190, 378 


a 


16 529 


16 


9 


11,80 




54? 


17 


12 


73 




1? 206 


18. 


2 


6?, 70 




271 




^0 1} 


78 . 


r 


19 4^ 


19 


I 


84,358 




ax 483 


21 


22 


3i4 




2 Iohn% 


22 


Z 


282 


s 


10 S4 









FINIS. 



mmmmf"*"^ 



m i iiin.M i i i m ii ii i i 



OV 



8r 



^ i; <>: 



.^Tt^I-T 








sf«fai 



^ooJ{S Trinted for^ and fold l^y Francis 

Tyton at the three 'Daggers neer 

the Inner icmple Qate. 



i 



V 

nr^ H E feveral following books of Mr. Richard 
Baxters. Aphorifms of Jaftification, with their 
explication annexed 5 wherein is opened the na- 
ture of the Covenants, fatisfa^ion, righteoufnefs , 
faith, works, c^iT. in 1 2^ 
The Saints everlafting reft, or a Treatife of the bleffed 
ftate of the Saints in their enjoyment of God in 
glory, in 4'>* 
Plain Scripture proof for Infant- Baptifm, in 4^* 
The right method in 32. direftions, for getting and 
• keeping fpiritual peace and comfort, in 12°' 
The unreafonablenefs of Infidelity, manifefted in four 
difcourfcs, the fubjed of which follows •, vi\. 
I. The Spirits Extrinfick witnefs to fhe truth of 
Chriftianity, on Gal.^.i^i, 3. With a deter- 
mination of this Queftion, Whether the miracu- 
lous works of Chrift and his Difciples do oblige 
thofe to believe who never faw them. 

(C3) 2. The 



ae^-1 



WFf 



-jmmmmmmmmmm 



it 



2. T he Spirits internal witnefs to the truth of Chri- 
ftianity, on i foh/fy, lo. 

3. For prevention of the unpardonable finagainft 
the Holy Ghofl, a Demonftration that the Spirit 
and works of Chrift were the finger of God, or 
the Holy war between Chrift and Satan , on 
Mat. 12. 22, 2?* 

A Poftfcnpt again ft Mr. Lyf&rds exceprions. 

4. The arrogancy of reafon againft divine revelati- 
on reprefled, or proud ignorance the caufe of In- 
fidelity, in 8°- 

Ghriftiaaconcord, or the agreement of the afTociated 
Paftors and Churches of Worcefierjhrre, with Mr. 
Baxters explication and defence of it., and his exhor- 
,#' tationtounity^4°' 

I* ^ -.^. . A defence of the (4^<?rr^/<fr/J/>f petition for miniftery 

I * and maintenance, 4**' 

Ijpl The Quakers Catechize, 4"* 

An Apology againft the modeft exceptions of M^. T. 
Blake^ and the digreflion of Mr. Kendal •, whereunto 
are added animadverfions on a latediflertationof 
Lmliomcus Colvinus^ alias Lodovicu^ L^tolineus^ M. 
D. Oxon. and an admonition of Mr. fV. Ejn oi 
i4///^^rjf, with Mr. Cr4We?w anatomy, in 4°' 
A confefsion of faith^efpecially concerning the intcreft 
of repentance and fincere obedience to Chrift in our. 
Juftification and falvation*, in 4°* 



■Wif 



h'' 



II 



'1' 



Parliamenti Declaration 1 3 . May 1 6^9 .. 

Duke ^4«;We/^;^j cafe argued, by Mt^Steel^ now Lord 

chief Baron of the Exchequer, in 4°* 
The Levellers defign difcovered, by He^^rj Denn, 

in 4°- 

The 



The CoUedion of Orders of Chancery, with theake- 
rations and additions agreed on by theLords Coid- 
miffioners of the great Seal, and Kir. of the 
Rolls, inS^* 
•The anatomy of lohn Lilbtirns fpirit and pam- 
phlets, in 4°- 
A fliort difcourfe between Monarchical and Ariftocra- 

tical Government, in 4"' 
The grand Cafe of Confcience ftatcd, in 4^* 
A difcourf conderning the engagement.or the northern 

fubfcribers plea, in 4''- 
Heart- bleedings , for profeffors abominations , 

in4°* 
An Engliih tranflation of the Scottifli Declarati- 
on, in4°* 
A difcovery of fome thoughts wherewith many 
precious fouls are burdened t, by Dankl King , 
in4°- 
Englifli Law , or a furvey of the houfhold of God 
on earth , with an Eflay oi Chriftian Govern- 
mcnz^ ffiUo. 
The falfe Brother, in 4°* 

The rife, growth and fall of Antichrift, tc^ethcr with 

the much defired and waited for fuccemon of our 

Lord Jefas Chrift : by Edward Haughun , Miflifter 

of the Word. 

A vindication of Infant-Baptifm, and finging Ffalms: 

by Mr, Sydenham^MinHket 2t Newcafilc. 
Gofpel-myfteric. 
Gofpel-lifc aod light .• by J)$rncfcrd. 

A Commemoration Sermon on the fith of H^emkir 
before the Parliament, in 4^^ 

A 



Ill 



(If 

m 



A Commemoratioa Sermon on the fi&h o( Hovemter^ 

before the Lord Maior, called a Voice from Hca- 

ven5in4°* 
Heavenly Treafiire, or mans chiefeft-good, in la*'^ 
Communion with God in Ordinanccs^the Saintsprivi-^ 

ledge and duty, in 1 1*'* 
X X X 1. Selc<a S ermons on fpecial occafions, in a*»« 

All by niHidm -S/ri^/ig'jMinifterof the woidof God. 

1 he tvomd bk)«dy SfAnijh inquifidoo, in xa^* 



9[ 



■w 



m 



m 



t\. 3>; 'pi ou 



m 



t\ 




spiritual Barrennefs. 



E 2: 1 K. 47.11. 

^Ht the myrie places thereef ^ and the marifhes 
thereof (l)all not he healed , but he gtrven t$ 

Hey arc great things which the Lord 
hathfpokcnof the latter days, which 
arc called by the Apoftlc, i Or.io.ii. 
li 7tAH ^ att/fof* The ends of the 

\ worldjfoyou render it:bui Grotius ren- 
ders it ft^VlfUfiLS r6a¥ ttSUfUV ^ Efb, I. 10, 

The fulnefs dnd firfeBlon of times. Detu in omnibus ^totins, 
45iionihiu frifii feculi femper cb ocuUs habebat tern" 
forAMefsin, ^c. 

In which there fcall be a perfe(9:ion of Ordinances, 
and of Churches, and of Prophcfics 5 for themjfterie 

B $f 




mmim 



t^BB^B^ 



Spiritual ^arrennefs. 



! 



>^yv L ^<»» ^'"7 




of GodisJn the latter days to be pmfhed , Rev. 10,7. 
There is a Kingdom of Cod which the Lord will fet up 
(or caufe to anle) Darj. 2.44.. Which though it (hall 
begin in the dayiof thofe Kings, in the times of the 
Roman Monarchies 5 yet it (hall be the great Inftru- 
mcm in the hand of God to deftroy the Monarchies: 
for lacoh is in the hand of the Lord as a ihrefhing in- 
flrnmem in the middle of the Nations*^ cither as dew 
from the Lord '^ or as a Lyon amongfl the Beajis of the 
''>' Forefl 5 the Angeh they poured out the feven vials full 
of the wrath of God ^ which are the feven la/i plagues, 
they came out of the Ter/)fle^ Rev.iy.5. And this King- 
dom of God (hall not come to perfcdion, it (hall not 
arife unto its grcarnefs, till judgement fit^ and dominion 
be taken away from the fourth beafl^ toconfume and de- 
ftroy it unto the end^ Dan 7.26,27. 

Itstruethat the Church of Chrift hath a mighty 
efficacy upon the world, but it is fecret, invi(ible,and 
comes rrot under humane obfervation^ Nift oratione ^ do" 
Urina fuftentaret Ecclefta mundum^ uno momento peri^ 
rent omnia* 

But there will come a time when the power and 
glory of the Church (hailbc vifiblc 5 7he mountain 
of the Lords houfe [hall be exalted on the top of the 
iMm'tHs, mountains ; when the prophefie of La^an*\).')j9. (hdl 
befulfiUed, Confundeturomnejnsy ^ leges imerihunt : 
mn fides in homimbusj non paXy non pudor 5 ne(iue fe- 
curitas^ neque Regtmen 5 ^ hujm confuftonis hac erit 
cauja^quod Romanum nomeriquo nunc regltur or bis ^ de 
terra toUetur : And it is th« duty of the people of God 
iocyetheprophe(ies5 and to look out for their ac- 
compl!(hment 5 for the day of the Lord draws night^then 
Jhall the Lord be King over all the Earth , and Jehovah 

(hall 



Luther on 



M 



spiritual ^anenmfs, 5 



fhalUeorte, and his name onCy Zach.i4.9, The moft 
glorious and perfc<5l: prophefie of this Kingdom of 
God , which he fhall fet up in the latter days , we 
have, i?^i'.2 1.22. So in the laft eight chapters of 
Bzekiel 5 which that I may give you a little light in- 
to, There are three things mainly to be explained: 
Firft, what is meant by the City and Temple^ here fpo- 
kenof /* 2. Unto what time this prophefie doth be- 
long ? 3. What the waters are which i(fue out of the 
fan^iuaryi which beingcxplaincd,willbeas akey to 
open all the reft of the myfteries that are therein 
contained. 

Firft, unto what time is this prophefie to be re- 
ferred ? for its a great part of a Saints skill to be able 
x\^h\\y to difcern and judge of times^ that they may 
know what to pray for, and what to cxped, and 
when to co-operate and tvork together with God: Now 
the times to which this prophefie relates, are the 
times of the calling of the Jews, when their coming 
■ in [hall be as life from, the dead -^ and a new Refurredi- 
on in the w^orld , which will appear to us by four 
Arguments. 

rirft, itfhallbeafterthe Jews (ball be converted 5 
for It is faid, The houfe of ifrael^ fhall deflemj holy name 
nomoreasthej hav^done by their abominations , fetting 
their threfhold by my threjhold^ and their pojl by my fejl : 
andby this means there was a wall of feparation between 
me and them\ and in my anger 1 c on f timed them^ 

Chap.43. 7,839". ; 

Secondly, It fliall be afterthe Tribes ihall be uni- 
ted. After the fticks of lofeph and of Ittdah (hall he -^ 
come one in the Lords hAnd, Ezck. 37.19; 20,2 3. And 
therefore the Land is now divided amon^ft all the 

B 2 twelve 



4 Spiritual Sarrenne/s. 



ivvelvc Tribes of Jfrad , Chapter 48. 

3. Itfhajibe after the glory of the Lord is re- 
turned^ for the name $f the Citjjhallhe J'thov^h ShMm^ 
m Ah, tht Lord is there ^ chap.48. ult. and he faich, / 
mil dwcUin thetnidjl of them for ever, chap. 43.9, i 
wtU (ct mj fanSftArj in the tntddle of them for ever- 
fr,er€y chap. 37. 26, For when he doth reunn int© 
them again, he will never forfake them-, /}f^/^indced 
hide his fdcem a little tvrdth ^ and for a moment-^ but 
with cverUjling kindnefs he will have mercf on therny 
ira.44.8. Ezck. 39.19. AV///t^r wtlllhidcm^ fase any 
more frBm them^^c, 

4. It ihall be before €og fliall be deftroycd •, for 
he \lallco»u up agaivft the peofle of Iff del when they 
are f I anted in their orvn Und, and when they dwell fafe- 
Ij^ chsp.38.14,15. Then he (halUome againft them as 
A cloudy 0tidc$ver the land ^ dndthe Lord (1}aII give un- 
to Ggg a place of graves in Ifraely (jrc. Therefore If- 
rael muft be planted firft in tUcir own landjand dwell 
there fafcly: therefore I cooceivc it to be the fame 
tiiBC with thn Rev.ii. 22* when ^ernfdem Jhallcome 
down from Cod out of hcMven-^ and when the glory of 
the Lord (hall he tn the middle of them : thi Taherttacle 
of Ccd ftjall hewithweny and he rvill dwell with them : 
And after they are fctled in their own land, and the 
people •f God hnve reft for a thoufand years, then 
fhall Satan be loofed^^ who before was not bound from 
temptation, bat from pcrfecution 5 that he could not 
ftir up men to perfecute the Saints % but as foon as he 
is laafed he ftirs up this laft and great enemy, and be 
doth compafsthc Tents of the Saints, and this holy 
City ^ and then the Lord fbews himfclf eminent and 
glorious in his dcftradioa ; So that after Antichrift 

fkall 






Spiritual (Banennejs. ^ 

Ihall be dcflroycdj Sucaa fliall be bound, fo thai rhe 
perfccucion of the Siin:s (liall ccafc^ then fliall this 
Cicy and Temple be builr, which Ihall continue till 
the fccond coming of thfc Lord, till the Heavcm be 
rwrnore: the tioie therefore is to come -,00 you long 
for it, and pray for it. 

Secondly , What is meant by the Citj and the 
T^;w;>/^prophe{iedoF Here r' firft, it cannot be un- 
derftood literally of a material Cicy or Tennplc. Fe- 
Uf Gdlitiffus ce!s US, that the Jews do commonly ^'''^'''^^- 
fpcak of a threefold Temple. Firft iht Tewfle of So- 
Umon. 2,7b€TemfU §f ZerahbAbel, 3. The Temple 
of Jacob ^ which they fay God fhcwed unto Ucob 
.when he had the vifijn of the Ladder. Now it can- 
not be fpo'-en of the Temple of Sol9mo»i^ fur ihzi 
was dcUroyed before the captivity^and therefore be- 
fore this propbefic was revealed, that was burnt with 
fire ; and for the Temple oiZernbhabel^ the meafu es 
and dimenfionsdono way agree thereunto : for the 
glerj of the tatter hufervas ifsferhr to the former^ Ezra 
3.12. w m^ny particulars, as that the rvaters iffue o^*t 
(>/ the SafiSluary, ar^J the trees that grcxv upon the Kr- 
■ ver fidt, and fijhes in the River, &c. qtia in fecunii 
Tempi; :j^JiA4rat/cne ntwquam ffterunt : uoderthe ic- 
cond Temple thtfc things were not. The materials 
(hall not be in the Letter : FoiirJitions ofSaphirs^ n'in- 
dovoiof ^gats, gafesef Carhnnclch lfa.54.11. and for 
the dimerfions alfo, Rei^.ii. 16. the height of the city 
jliJiti be athoufard furkngs^ which could not be in the 
letter fulfilled : and forihe Temple, there fliall ne- 
verbearcftiiutionof the Jcwiih worfloip •, only the 
Lord doih, as it is ufual, cxprefs Gofpel Ordinances 
•and Worfhip, according unto the Ancient pattern. 

B 3 ''" Secondly^ 



mmtstmammmmmmma^Hm 



Icr&m. 



Spiritual Barremefs. 



*^ Secondly, it cannor be underftood of heaven^ 
*'for thefc Rcafons. i. It is nexv lerufalem that 
^^ comes down from God eut of heaven , Rev. 2i, 
*^ 2. There is no Prince in Heaven ; but here theprince 
*^ fhall opprefs the people no more. 3. There is no priefl 
^^w Heaven^ nor no Ordinances, nor fee times of 
'^ worfliip, which is plain : here thcics the Pricft,and 
'^ their fcveral portions , and fet times of worfhip, 
^^tbsitnf hen she feoptt^ip^ tie Priefi mujigoin-^ and 
^^ when the people go forthy hemufi go forth. 4. 1 here 
*^ is no meafuring in heaven : actfj and a templethat is 
*^ mcafurcd, bccaufe its built, chaj?. 40. 12, but this is 
^;' a houfe not made with hands ^ that cannot be mea- 
*'fured. 5.They Ihallinthis City be afhamed of-ail 
^^ their former abominations, but in Heaven/^^^^ is 
^^ neither fin nor (tume, chap.4j.11. 5. This City 
'* fhall have enemies that fnall encompafs it, as we 
" fee, -Rc^. 20.9* The) jh all cempafs the Tents of the 
*' Saints y and of the hoi) city, &c. 7. And the waters 
^' that do ijjueout of the fan&uarj are healing waters y 
*' and the fruit of the Tree of life is for meat, and the 
^^ leaves of it is for medicine 'j now there will be no 
^' healing at the laft day •, in Heaven, there are the fouls 
^^ of juflmen made perftSi J and they need no hcal- 
«'ing. 

*' Thirdly/ecing it cannot be underftood literally 
^^ of a material Temple, nor fpiritually of heaven, it 
'' muft then be underftood my/lically^ of the Church 
*' of Chrift made up of lews and Gentiles^when they 
^^ (had he one fold nnder one fhepherd ; i^gnofcunt S* \ 
Hdhrei^ quod ad futurum fccttlum ^ hoc eft, ad Regnt^m 
MefstA h£c pertineant : Oecolamp. ^os ad Chrijli re- 
ferimns Bccleftam^ ^ quotidiein SanSiis Adifcari cerni- 
mH4, St.Jerom. But 



spiritual Sarrenne/s . 



But ic is not a Temple that is always buildinor, and 
a City ; but its a City that (hall be built after fuch a 
time : nnd therefore I conceive it not to be the 
Church of the whole New-Tcftament, but barely 
the Church in the latter days of the world, which is 
commonly called 7 he city of our God: but this in a 
fpccial manner, iJ^v. 3.12. is called fo, becaufe of 
an Almighty hand of God in raifing it, and a glori- 
ous and fpccial prefence of God dwelling in it .• and 
by the Temple is meant thofe glorious ordinances 
of worfhipjwhich fhould be cxcrcifed in this Church 
in the latter days: which is fet forth by expreffions 
according to the Jewifli pattern: as the manner of 
the prefence of Chrift amongft the people under the 
Gofpel is fee forth by his prefence amongft his 
people of //m^/ in the Tabernacle, i?ei;. 4. fo all the 
worfliip of God is fet forth to us according unto that 
Standard , pro rituTempli 5 there is a Temple^ and AU 
tars andincenfey &c. 

And that Ordinances of worfliip, the inftitutions 
of Chrift, ftiall continue in this glorious Church un- 
to the worlds end, thats plain : for, 

Firft, itisfaid, that the tAbermcle of the Lord is 
mthme^^Rcvii*^. and that was a place for wor- 
fliip: if the Lord will have a Tabernacle amongft 
men, he will have amongft men inftituted worflifp 
ftilL 

Secondly, the prefence of God amongft men in 
this City is but m^Vc?, a Lamp, Rev.zi.i^. there- 
fore it fliines in a dark place, ic is not fuch a prefence 
as makes it aperfeB dny^s^ ic fliall be in Heaven^ there 
will be no more the light of the candle, &c. And 
therefore it is a light in Ordinances: for in them as 

ia 






8 Spiritual Sarrenncjs, 



in a Lamp , chc Lord gives unto fats people light, 

Tiiirdlyj there flial! be all m^u'^trof Ordiaanccs 
in this Cicy of God. Firft, there feall be preaching; 
for there fli^.l! be abundaKse li fjhcf!:^ chap. 47. Se- 
condly, there fhail be the SacrameDcs^ for the L§rd 
is with ihem hapti'^ng to the end of the world : and they 
are to fhew forth the Lords death till he come. Thirdly, 
there (hill bedifcipline 5 for vi^ithom f.redogs^ andthej 
that love and make t3 ^'^y<^Q-, thatlie^ or do incline to 
it 5 and there (hall be a greater Spirit of difccrning 
poured out this way^ then upon any of the former 
Churches of the Saints. F>urthly,there{hallbc. Of- 
ficers in this Church-, fox^Jhers there are the Mini- 
Ucry, Eph.^. and they arc co laft till all the Saints be 
gMhered andptrfcSicd t^ and there is a right i?nd apri- 
vilcdgc that belongs to them , and not to others : 
they thai have 4 right to the Tree of life , and may er%' 
ter in at the gates of this city •, which every one had 
not a right co do ; for the dogs are without^ as having 
no right to enter, Rev.ii. 1^,15. 

3. What is meant hj waters that ifjue out of the San- 
liuarf 5 which flow from the prcfencc of God in the 
middle of his people ? ii is to be undcrftood firft of 
truths^ A river of the water of life clear as Chrijlal, 
Rev. 2 1.2. Hie Jluvius uberrima do^rina Chrifli. So 

ZifTiT^, ^^lgf^f^^^> Zach.14.8. in thai day /Living waters 
fball go out of }erufaiemz, ihat is, Evangelii doSirinai^ 
Drus. Key, (o Vruf Rev. 12.15. The Dragon is faid to cafi out of 
^2^-^S« his wouth a food after the woman : what is this flood ? 
his do(5lrine •, he caft out Doitrinam pejliferam. Aria- 
Uida. nifmum fcilicet^ (jr fobolem ejus : Medc. 

2* Becaufc ihc cffei^s thai are here attributed co 

ihcfc 



spiritual Qm^rennefs. 



thcfe waters, cannot belong unco the waters alone-, 
therefore I do not only undcrftand the truths of the 
Gofpeljbuc ihe graces of the Gofpel, and the gifts 
there bcftowed , 5^^/^.7.38,39. Ota of his bd) l])all 
Jlotv rivers §f living xvaters^ &c. Joh.^,}^, Whofocvir 
drinks of thisrvater (ballthtrfl again •, but ht that drinks 
cf the water that I jhallgive htm^ fhali never thirjl, but 
it Jhall be a well of water (prt^gmg in him into ever- 
la^tng life : its true, that thcie js not a healing ver- 
tue, nora quickning vertuein the word of ic fclf .- 
Wherefoever the waters did come^ the) were healed^ and 
every thing did live ; but yet it is by the word, that 
the Lord doth workthefegreat eff:ds,and by which 
the healing and quickning vertue of the Spirit is con- 
vey 'd : for it is a good rule that of Luther^ All thini^s 
in the Church are to be meaCured by the word •, Flo- 
rente verbo omnia florent in Ecctefia^Scc Lmher. 

But if all places where the waters come are not 
healed, the Truihs of God have not the fame power 
and effcft upon all -, there are fome myric and marifli 
places 5 Firft, what is meant by thcfe myrie and 
marirti places r the word 7^2. doth fignific dire or 
mire, luch as man finks into, that is, can neither go 
forward nor backward, /^r.38.22. thy feet arc funk 
in the mire ; and it is fuch a place whrre waters ft and 
and have not afreepa(rage,7e?^8.iT' Can the ru/T) grow 
without mire < and the other word N33 lii^nifics a ditch^ 
/^r»;74, a fink, or a pic for dirty and foul water, Ifa. 
30,14. There is not a (heard to take water oat of the pit : 
and the rciemblance between men that I'Vc under 
Ordinances unfruitfuUy , and marifli and m)re 
places, is very plain in three things. Firft, in a m inlh 
place the water hath not a free paffage, but it (tands, 

C and 



t o spiritual Sarremiefs. 



and fecks there : it hach not affluxus and refiuxus , ic 
mcecs with many a ftc p , and a dam ; fo it is with 
fuch a foul alfo : therefore the Apoftle prays , that 
theOoJ^elmay run and be glorified^ 2 Thef.3.1. Now 
whcnis the word faid to run ^ Firft, when it meets 
with no ftop, no oppoficion, but it hath a free paf- 
fage , Cum lihere prepagatur : Secondly , when it 
goes through the whole man, and the will of God 
commanded is fubjeded unto, P/i/^y.ij. when the 
word runs very fwifcly^ that is. Cum volnntas Deiper- 
GiAJf.. agitnr , (^c, Glaff. 

Sothat when it hath no ftop either in the mouth of 
theMiniftcrs, or in the hearts of the Hearers, then 
the word is faid to run and be glorified: but when there 
are fome truths of God that men cannot receive, the 
heart makes up a ftop, a dam againft them, they pafs 
not through the whole man , to bring into fubjeSit^n 
every thought^ 2 Cor. 10.6. buc men imprifen truth 
inunrighteonfnefs y iJt?/».i.i8. and will not fuflFerit to 
pafs chrough the whole man , through the whole 
foul, this is a marifh place^^c. 

Secondly, whenche waters and the earth do mix 
together •, this makes the myre •, when the Truths of 
God do mix with the corruptions of men •, that either 
men can hold fome Truths, and yet keep their lufts: 
they can ftand for truths, and yet they live in their 
fins •, and fo fliine as lights,and have their lamps, and 
yet be unclean all the while-, or elfe when men do 
make ufe of the Truths of God to juftifie their fins^ 
and they do plead the word of God to maintain their 
lufts •, they can ftand for the Truths of God, yet will 
€lem* not leave theirlufts, but feek to cover them under ic, 
jlle^y. ^dOna^ ^^ T^i om^vy-idi rh y^apiv, Clem* Akx^, for- 
cing; 



Spiritual ^anemefs, u 



ingthc Scriptures to their lufts : Voluftatem fequi^ 
ion quAm audit ^ fed quam attulit. Auft. ^^iC^itnv^ Au^in. 
1 Pet. ^.i6. Tffey do tvreji the Scriptures , and make 
them to fpeak that which the Spirit of God never in- 
tended in them •, and all is to favor fomc Uift orother^ 
following the hidden things of difhonejlj^ they do haridle 
thexiordof God dueitfuU) ^ and make it /peak feace 
tvhe» the Lor din the word doth /peak terror. ^c, 

Thirdly^thelongermencontinue, the more filthy 
they grow •, thclongcr the Truths of God lie upon 
the heart of a man, and if they reform not^they make 
him grow the more filthy and the more polluted : 
if makes a mans lufts the more hateful!, and the more 
defiling 5 for Ordinances do ripen mens fins as well 
as their graces •, and in this refpedl they may the more 
filly be called mjrte places, 

N.rwthe judgement is. They p) all not he healed, 
they [h all he give fi unto fait. 

Firft, They Jhall not he healed-^ they had the waters 

ftovving in upon them^and by them many were heal- 

rd, but they were not healed under them; and now 

in judgement the Lord faiths that they [haU not he 

healed: thofe healing Ordinances which work a very 

great change upon other men, and reftore their fouls, 

they (hall take no place upon them •, that which was 

their fin (hall be their plague : they would not he healed,^ 

they fljall not be healed 5 they would not he purged^ they 

Sail net he purged: they will not come iv her; they are in- 

jvtted^ they [hall not tajlc of my Supper, A man cannot 

ihavc a greater plague befall him, then to be given up 

[unto his own fin , and that which is the natural fruit 

thereof: Men that have lived under the Truths of 

[God, and have not been healed by them, the Lord 

C 2 gives 



1 1 Spi/itual ^arroDiefs. 

gives ihem up as incorrigible in judgement .* they (hall 
not be healed -^ that makes the AndthemA Maranathii'^ 
referved ihcy axe as incorrigible for the jud^^ement of 
the Lord at his coming •, ft)r this is that curie upon them 
vvhxh is denounced by God moft properly : its Gods 
ordinary way to deal with finners- that (hall bt their 
puniftmcnt which they chofe to thcmfelves as their 
way of finn'ng-. He that is ignorant jhatt he ignorant 
fill: arid he that is fit hj (I) all be filthy ftill -^ he that 
will not be healed, the Lord fays , he fhall not be 
healed, &c. 

Secondly, The) fh all he given to fait ^ which hath 
a double interpretation given of ic : Firft, they (hall 
he given up unto a perpetual barrcnnefs, Deut.i^.i^, 
The irhole land is hrimfone and fait ^ it is notfowen^ and 
neither grafs nor an) thing grows thereinSo Abimclech 
dealt with Shechem^ he beat down the city and [owed it 
jv///'/^/^, Judg.9.45. Pfal. 107.54. A fruitfuU land 
he turr^ed nnSrj^ into faltnefs, that is barrcnnefs : and 
fo Jerom^ given to falt^ lit in perpett^tum frugibus ca* 
reant , that they may not bear fruit for ever. 

Secondly, Given to fait, ut alios condiantexemplo' 
rum [ale : that is, he fhall be given up unto fome 
exemplary judgement, that may teach all other men 
to beware : For he that built his hoife, and not upon a. 
rock ^rr hen the rainfdls^ and the winds blow^he wUlfall^ 
and the fall of that houfc wtll be great, 

Doftrine . Some men that live under the puref and 
the mofl power ffil ordinances^ are in judgement given up 
unto a perpetual barrcnnefs. 

For the explication of this,there arc thefe four par- 
ticulars. Firftj that God doth by the Gofpel execute 

fpiri-; 



spiritual ^arrennefs. 



fpiritual Judgcmencs, as well as confer fpimual bicf- 
fin^s : Secondly, tluitof all judgements thofcthat 
arc fpiricual are the moft drcadfull. Thirdly, why the 
Lord doth in Judgment give men up to a banennefs 
under the Gofpcl. Fourthly, the manner how the 
Lord doth this, and how thcle Judgements are exe- 
cuted in an ordinary way. 

Firft, the Lord doth by the Ordinances of the Go- 
fpcl execute fpiritual Judgements, as well as confer 
fpiricual blcflings; there are the greateft curfcs as well 
as the greateft mercies come out of Zton ; all Judge- 
ments both temporal and fpiricual , come out of Or- 
dinances .• for as they have the prowifes of this life 
that norv is^ and that which U to come : fo there belongs 
to them alfo the threatnings of the life that now is, 
and that which is to come: temporal Judgements 
come out of ordinances, B7^V,\o,^. Take ^re from 
off the Altar ^ and fcjitter over the city : they thought 
that the fire of the Altar had fcrvcd fornothing elfe 
but ad exfianda fceUra: Calvin. To expiate their 
fins ; but the Lord doth let them fee, that it will burn 
their City alfo, i Or.11.30. forthis caufe many are- 
ficky and many weak J and many are fallen afleef-^ and 
when the day of Revelation (hall come, that the 
CounfclsofGod and the hearts of men fliall-bemacie 
manifeft , w (hall then fee that many of the Judge- 
ments that now we complain of, will be found to be 
fre taken off the Altar ^ and to be inflicted for the ne- 
glect and abufe of the Gofpel, which now we do ve- 
- ry commonly attribute unto other caufes, every man 
according as his own fancy or party leads him : and 
alfo fpiritual Jndgments, as Rev./i^'^, there are before 
the throne the feven fpirits of God: all fpiritual gifts 

C 3, ' a,nd^ 



X ^ Sftritual Barrennefs. 



and graces are poured out in Ordinances .* and there 
are out of the throne thurjdrings, ar.d lightnings , and 
qjofcesy which note chcccrrible ways that the Lord 
has of punifliing wickt^J men foriheir contempt and 
neglccfi of the Cofpcl ^ Fulgura & tonitrna tirrihilta 
:Er<qht' fupplicfd [ignifjcant,nec ullo meao vitanda. J icgemenis 
f/?^^. from Heaven (hall be poured out ia^aicdiacly upon 

thcfpTicsof men, and chat from Hc.iven, //i.28.13. 
The wQrdof the Lord was unto them rrecept upon precept^ 
ani Itne upon li»ey here a little ^and there a ttti U^ ihac is, 
^ummactiminduflrid ^ indulgently. W^^ did it daily, 
and l:e did it with a great deal of meeknefs and for* 
hearnnce, &c, buc what was this for^ to what end 
did che Lord do al'i this^ was u for their fpirituai 
good ? no, it was in Judgemenr, th.it thej might fall 
bx'kxvArd^ be broken and en fnared : there are no people 
liable unto liich terrible Judgements as they that live 
under Ordinances, and whole plagues fl^w from 
themj Heb.6.6yj,2* 

There are mjny that live under the Gofpel^and by 
the grace of it they come unto the higheft pitch of 
common works, they are tnl/ghtned and tajle of the 
heavenly gift ^ and are made partakers of the holy Ghofl^ 
tajle of the good word of God^ and the powers of the world 
tocome^ y^i afterward the) fall awa^ y and that witha 
maliiious and final Apoftafie, with defpight and re- 
venge: the reafonis given of it : For the g'our^d that 
drinks in the rain^ and brings not forth fruit anfwerable^ 
is nigh unto curftng : for the curfe is anfwerablc unto 
the bleffing •, and therefore they that live under the 
offers of the grcateft fpirituai blefling?, if they be ne- 
gle(5lcd, and arc unfruitfull under them , they arc 
neererto curfing thcnoihcrmen J which is the rea- 

fon 



spiritual 'Sane?viefs . 15 



fonwhy in judgement chey are given up after fuch 
great and common works to apoltafie and final im- ^ 
penitercy^ becaufe they have drunk in the rain of 
Ordinances and influences, and have not brought 
forth fruit meet for him that drtffcd ic ^ as its faid of 
Chrift, Zr/j&.2. itis trucof the Gofpelalfo; itisfet 
«f 7f/a^iv )u clici^ct?nu , for the fall as well as therifing of 
manjin ifrael : and let me tcl! you, the more fpiri- 
tual Ordinances are, the more fpiruual (hall the judg- 
ments be, as we fee it in the Ordinances of the Go- 
fpel s as they were more fpiritual, fo were the judge- 
ments that were executed by them more fpiritual : as 
the more fpiritual any mans light grows, the more 
fpiritual will his temptations grow •• fo the m^ore fpi- 
ritual Truths grow in any Age , the more fpiritual 
Judgements grow • for anfwerable to the meafurc 
of fpiritual blcffings, fuch fliall be the meafure of fpi- 
ritual plagues : and as the more fpiritual Ordinances 
arCjthe more dcfirable^fo the more fpiritual they are,, 
if abufcdjthe more dangerous. 

Secondly, there are no Judgements of God like 
unto fpiritualjudgements : thofe are of all other the 
^moft dreadful), //4.15. wh'j jhouldjou he (mitten any 
more i jexvill revolt more and w(>r^. Hof.4.14. 1 will not 
fHwfh )Our daughters when they commit whoredom ^ nor 
your Sfoufes when they commit adultery ^S>cc, Impunity in 
finning is the grcateft punifliment that can befall a 
finner-, but the people that do not underftand (liall 
[fall •, that is^ fh^U fin withoutreftraint, without con- 
troul. He that is filthy, let him be fo. Drufiu^. And DruiJf^i. 
jthe grounds of it are thefe. 

Firft, becaufe every fpiritual Judgement is in it 
felf a fill-, it isajgdgcmenc as from God, but in us 

they 



1 6 spiritual ^arrennefs. 



they are fins alfo: now as there is noc a worfe evil 
then fin, for fin is the greateft evil, fo it cannot be 
puniflicd with any thing worfe then it felfi.he Apoftle 
cannot call ic by a worfe name then ic {c^^Rom.ix.^. 
finful fin ; and God cannot infl & a greater punifli- 
mcntthcnit fclf-, and therefore after this life though 
the deaierit of fill (lull ceafe, the obhgation of the 
Law ceafing, as binding unco further punifhment, 
when a man is actually under the fenc-cnce of condem- 
nation 5 yet there is an obligation to the precept of 
the Law ftill : for thou art bound to the precept as 
thou art a creature, and 10 the curfe only as thou arc 
a finncr ; now the nature of fin fhall remain, though 
the demeric of fin hath an end after this life , and yec 
in HcWj pert!f7€t ad damnat onis fcenami As all holi- 
nefs and obedience in heaven, pertwet ad beatitudinis 
fr^miHm. The one is a part of a mans torment, as the 
other is part of a mans reward. 

Secondly, bccaufc of the fubjc<5l on which it lights, 
is tie foul •, the foul is far more precious then the bo- 
dy-, and as any mercy to the foul is far beyond any 
bleding unto the body-, fo \Uhe foul profpcr , W the 
inward man heremwed y it is no great matter what be- 
come of the outward man : though there be crus in 
ner^o^ft animud inccelo : for it is in the foul that the 
Lord dwells, and in the excellency of the foul that 
hedothdcHght : therefore let the hidden man of the 
TtrtuL heart be adorned : there is no adorning like ic. Altter 
Beymrd, pigment aidt ftint veftes : Induttfs purpptra^ cum confci- 
entia pannofa And if the beauty of the inward man 
bcfoglonouSj then there is no defilement like to 
that of the inward man,nor no punirtiment Ike to that 
upon the foul : as the Schoolmen fay of Spiritual 

Alms, 



spiritual (Barremiefs. xy 



ic is CO be preferred before corporal : Elecmofjna cw- 
dis major quam corporis 'j fpiritUAles EUemofjna fnnt Aquinas. 
cort/orAltbtts ftmpUciter pr/iferendA : So may we fay 
of Spiritual Judgemcncs •, there arc no judgements 
of God fo much to be feared as Spiritual Judge- 
ments -, as there are no mercies fo much to be defi- 
red as fpiritual mercies : the profpericy of the foul 
fliould be unto a Saint the racafure of all profperity -, 
and themiferyof the foul and judgements uponic, 
fhould be the mcafure of all mifcries and Judgements 
vvhatfoever. 

Thirdly, Spiritual Judgements are an argument of 

the greatcft wrath and difplcafure of God: its true 

its a judgement tha: God doth fomecimes inflid upon 

his own people, //i. 6 j.iy. Why haji thou caufedus to 

erre from thy ways, and hardened our hear is from thy 

fear < but yet it is a greater teftimony of his difplea- 

fure, then Gjd doihftiew towards the men of his 

good will 5 there is no fuch evidence of his wrath in 

the world, as this is •, and fo it is to wicked men alfo^ 

for God to give them up unto their own hearts lufl^ and 

to deliver them to Satan^ as we fee Chrift did ^udas : 

Par est iratus : ^ iratus Dent dat amanti qmd male Anftin. 

amat, Auftin. Magna efl ira Dei , quando peccantihHS 

nonirafcitur Deus.JcYom. In the affl dlions o( his? eromc. 

jpto^lc^EmendatiominJiat Deus, Ic is to reftrain us, 

and reclaim US5&C. But in fpiritual Judgements the 

Lord doth ^ivc a man up to fin, and leave him in the 

power ot fin, and under the dominion of fin^asifbc 

did never intend to do him good more. 

Fourthly, its the faddeft evidence of a mans re- 
probation, and a mv^ft dreadfull earned of a manj 
damnation. 

D . Firft, 



1 8 Spi/itual Sarrenne/s* 



Firft , its a Hid evidence of a mans reprobation* 
fovihere are chreeconfcquents of reprobation , and 
both of them arc fpiritual Judgements, 

1. Permtfiio peccati : the pcnniffionof fin. 

2. In peccato derclt^iio : the being left in fin. 

3 Tradnio Satans^ to leave a man in the power of 
Satan, to give him over unto Saran, to carry him ca- 
ftiveat his jW/A/md all thefe arc fpiritual Judgements, 
Kc^ \lJi. and /^f'y.iy.S. 

How camemen to beinfnared with the Docflrinc 
of Popery f and carried away with that do^rine of 
devils f they vvcre given up in Judgement to ir, as 
an evidence of their reprobation •, for they ivorfhipped 
i^^oi^^ij lou, the Be aft, and received his mark and his image ^ whoje 
\vM \yzj> ■ names are not v^ritttn in the Lambs book of life y &c. for 
as Spiritual blcfsings are pledges of eledion, fo fpi- 
ricuai Judgements arc dangerous figns of a mans re- 
prwbacion. 

Secondly, they are a fcarful earnefl: of a mans 
damnation J zThcf.i.ii, He gave them up to believe 
thjt Ije , that all thij mtght he damned, who belie't;ednot 
the iiudh , hut had plea fur c in unrtghteou[nefs , Heb. 
io.27. We read of an <^cP-i;iUexV3&?, A receiving of 
a fentence^ an eternal judgement in a mans own foul; 
when a man carries in his own heart the fentence of 
his own condemnation 5 and there is not a greater 
carneft of it in the world, then for a man to be given 
over by God unto fpiritual Judgements: for that is 
the portion that all the Heirs of Hell have from the 
Lord •, and as by the works of the fpirit of adoption 
upon the foul, there is 4;^ earnefl oi Heaven-, fo by 
the work of the Spirit of Bondage on the foul in 
judgement, there is an carneft of Hell:the approaches 

o£ 



spiritual 'Sarrenrieff. m 



of God arc in the one, andthedefcrtions of God are 
in the other. 

Thirdly, confidcr what a great evil it is to be gi- 
ven up unto this judgement of a perpetual barrennefs : 
the fins againft the Gofpel muft be efpccially requi- 
ted by fuch judgements •, for the Lord will have the 
judgement hold a proportion unto the fin 5 now the 
more fpiritual finsiire, and the more fpiritual Ordi- 
nances are, the more fpiritual muft the judgement 
needs be : now as there arc no fins , nor no Ordinan- 
ces fo fpiritual as thofe under the Gofpel, fo there are 
no judgements that are fo fpiritual : and therefore, as 
God is a fprrit^nnd hates fpiritual fins moft,fo it is moft 
agreeable unto him, the foul being a fpirit , and ha- 
ving the main hand in the fin, to load that with fpiri- 
tual judgements. 

But why will the Lord punifti the negkd of the 
Gofpel with a perpetual Barrennefs !f IVhy (hall the 
marijh pUcts be given to fait ? The grounds are 
chefc. 

Firft, confidcr of all Spiritual Judgements this is 
thegreateft 5 of all judgements the grcatcft are fpi- 
ritual judgements •, and of all fpiritual j«dgements,to 
be given up to barrcnners is the greatcft : tor it is that 
unto which all other Judgements tend, and in which 
they all end and center. There are many other fpi- 
ritual Judgements, ^s there is 2 fud/cialhhnd?fefs and 
hdrdnefs of hearty a feared confcieme^ a refrobate fenfe ^ 
but what is all this forf it is that we might bring forth 
ffo fruit to God t^ and that nothingthat is good might 
grow thereupon-, and therefore it is that the Devil 
doth catch atvaj the goodfeed^ Match. 1 3. r p. That we 
might be as the high'^vay ground^ unh'ukiul : we com- 

D 2 plain 



20 



Spiritual Barrowefs. 



plain of a barren earth by reafcn of the curfe, Curfed 
he the ground ferthj fake -^ when thou ttllejl ityit (ball 
r9( t yield thee fruit i, but there are three forts of Spiri- 
tual Barrenniflcs, which are far beyond this, and arc 
the fruits of a far greater curfe 5 and they are barren 
Churches, barren Ordinances, and barren hearts 5 
there was nevcra more terrible monument of tempo- 
ral wrath, then the Lord fhewed upon Scdom and Co- 
merrah^ai^d thofe Cities of the plain which are new turn- 
ed trito the faltfea, and their fmoak afcendi continually, 
where nothing lives i where nothing grows ^ neither frun 
nor graf^y Deut 29.23. and therefore called the dead 
Isrome^ Sea , as ^ercm faich , ^iamhil in fevitalehahct : 
nnde nomen mortis fortitum ejt. And If a fifli be at any 
time carried out of Jordan into it, Stdtint moriuntur : 
nihl uttlitalis in fe h^bet : ut Jimplex fermo tefiatur r 
the fiflics prcfenrly die therein.. Now take anunrcge- 
nerate man, a barren foul,and he is compared here un- 
to thedcid fea : for it is faid that fiftiers ftiill (land 
from Bngcdi to BnegLiim ; Encglaim in principio 
efl warn mortui , ubt Urdan&m tngreditur : Bngedi ve^ 
ro^uhi pnitur^atijtte confumitur : As great, yea afar 
greater monument of Judgement, God gives unto a 
barren heart, then is that of the dead fea; which is 
nothing elfe but a barren land, and barren waters, as 
they bring forth nothing that is good of thcmfelves: 
fo neither-is rlj^f e any thing that can live or thrive or 
grovv in them : bu^jj it come into it, it immediatly 
dies : and fo it is witli any thing of God or the Spirit 
of G^d that comes into the barren heait,it is like un- 
to the dead fea •, what truths or motions foever arc 
caft in^ they die immediatly. 
iecondly. This is the greateft'judgtmentjbecaufc 

hereby. 



spiritual 'Sarrennefs . 1 1 



hereby tl-.ou lofcft chc fruit of thy union with ChriA, 
and the comfort of it: for the end of union with 
Chrifl is fruitfulncfs •, and it is a plain argumcrt chat 
he that brings forth no fruits to God, w. s never mar- 
ried unto Gunft ; for Rom,'j,^» We are faJdto he war^ 
riedunto Chrtfl^ that we t?tay bnn^ forth fruit to God: 
There is a double end of Marriage, convi^ius (^ f ro- 
les : Cohabitation and propagation*, and therefore 
there cannot be a greater evidence that thou art not 
yet married unto Chrirt, then thif, thou art barren-, 
for the Spoufe of Cbrift is fri icfull, and he hath no 
further a delight in them then as they bring forth 
fruit-, for it was the very end of his coming, That 
they might bririg f^rxh frtut^ and that more abundantly^ 
andthat their fruit might remain. Now to be much in 
fruitfulncfs, to be rich in gocd works , is a great mercy. 
Si mihi daretur eptio , eligerem untus Chrtjliani ruflici 
apf(^ fcrdidifsimum, prd omnihu4 vi^orits (^ triumphu 
AUxradn C^faris^ &c. ^ando fidelis es , D(o placent 
eitam Phyfifa^ c^yporal/a^ ^ aramaliaofficia. 

And how great a comfort is it, to bring forth fruit 
to God ? be^^aufe it \sfrmt abounding nnto cur accounts 5 
atthc laftand the great day •, now as fruitfulnefs isa 
certain evidence of ourmarrioge to Ghrift : fo bar- 
rcnnefs is a certain evidence that thou art not yet 
married unto Chrift: and to be given up in judge- 
men: cobarrennefs, is anearncn: thou flialt never be 
married to him V and fruitfulncfs is an argument and 
a pledge unto a mans heart that Chrift will delight in 
him, as Leah [i\&^ when flic had born a fon, Now my 
husband will love me -, now hewilLhe jeynedto me, now 1 
have born h,m this fondfo. So may afoul reafon it out 
with Chrift:Now Llhal have his love,he wii love ms:> 

Dj he 



IZ spiritual ^arremtefs. 



\ 



he will delighcin me, he will dwell with me, now I 
have^yiclded him fruit •, for he doth delight in the fruits 
cf hisple^fifjH things^ Cant. 5. 12. 

Thirdly, thercis-npthing chat ftands between fuch 
a foul and wrath : for T^A.i 5 .2. Every branch in mt 
thathears^nofrun^mj f/itker taUs 4W4y, that is, he is 
caft out of the vine, of which he did feem to be a 
branch : and he withers^ and is thereby prepared for 
to be fuel for the fire: its true, if there were the Icaft 
fruit, or the leaft hope and cxpedation of it, it would 
be reprieved : for, if there be bu-t a clujler^ lfa.6^ 8* 
the Lord faith, /^4re/>,/(?r there is a blefsi^g in it : 
but when Chrift comes to expect fruit, and findcth 
nothing but leaves, no fruits thereon, then there is a 
curfe neer ., Never fruit grow on th^e henceforth for 
ever. And by fuch a curfe the man withers at the 
(hryfoft, rootimmediatly. Chrjfojl. defo^nit. doth allude to 
the manner of men. Romana leges foenam frag" 

nanti dejcrutit : ^ o 0/ av'^^a'Trn'oi voy-oi (pei^ovjAi J If 

the Laws of men fpare for the fruits fake, how 
much more will the goodnefs and the mercy of God 
doit, if thcrchc bftt a ctu/ler f" but where there is no 
fruit, there is nothing now between that and the fire : 
there is nothing fo much as to defer the judge- 
ment. 

There is a double curfe upon a barren tree: not 
only the original curfe which is the ground and caufc 
of barrennefs : but there is a particular curfe, when 
the Lord pronounceth a fentence of perpetual 
barrennefs to this very end, that the foul being cut 
off may mther^ and may thereby be prepared for 
the fire : and it is faid, they arc withered, and men 
gather them:they are cafl into the fire, and they burn: 

the 



spiritual Barrennefs. ^^ i] 



the fire of HjU burns fo fiercely upon none as upon 
them that r^recafl out as wichcred branches in judg- 
ment for their unfruitfuhicfs. 

Fourthly, why will the Lord give men over to a 
perpetual barrennels, that they fliall never more bear 
truk 3 but »4s k is faid, lude 12. They are without fruity 
txv:cedead^ and flucktup iy the roots: as there is no 
fruit for tlie prcfcnc, fo there is no hope of fruit for 
the fucure; for the Tree is fluckt up by the roots -^ thefe 
are men given up to perpetual hrren^efs-^ and the 
grounds of ic are fuch as thefe. 

Firft,ifany thing would make them fruiifiiJ,thcgo- 
fpcl would: fo" we [cczhnif the waters that rjffie ot^t of 
thefanciuar),x\yn out into the dead fca, the waters (hall 
not be healed : and that there is as little hope of fruit 
from fuch,as there is of che dead Sea, that it ihould be 
vet fruitful, and therefore Z^ch 14.8. Living waters 
fhali go out from lerufalem towards the frjl (ea ; this 
mare primum h nothing cKe but maremortuum^ox the 
dead fea: and why are they called living waters r' 
not ov\\^ ferwaltter, or as they are at\ua perennes^ fuch 
as do always flow-, but effcBive^ bccaufe they do 
beget life where they come : and all things where the 
waters come do live \ and there are trees for fruit on 
every fide^^ becaufe the waters do come chiclier : yca^ 
even when there wasas little hope either of life, or 
fruit asihcre ic now in refped of the dead {^z. 

Secondly, there is no other ufe to be made of them: 
they muftbe either for fruit, orelfc for fuel : for men 
that live unproficably under the Ordinances^are good 
for nothing: asicis witha vine, if it be not fruitfull, 
it is ufefi.llf)r nothing elfc in the world: for a man 
cannot take Apinfrom.it ^ EzckMj.s* tho(c thac are 

branches, 



24 spiritual Barremiefs. 



branches in the vine : fruitfulnefs doth prepare it for 
pruning and foiling : for ever) branch tn me that hears 
fruity the father purge th that it maj bring forth wore 
fruit: fo barrenncs & unfruitfulnes deth prepare it for 
loppingjthat it be cut dovvn^ihat it may be profitable 
oneway-, for all the garden of Paradife the Lord 
hath rcfcrved for one of thefe ends : fome ot them, 
becaufc he would not have them all pcnfli, he hath 
rcfervcd for fruit ^ and fome when he hath a long 
time expeiied fruit, and indured with much long pati- 
tncc and f^^ff^^irg the'vejfels of wrath^ prepared for de^ 
flrtt5i:ony now he cuts them down, and lays them up 
for fuel-, {oxProv,i6.i\. he made all things for himjelfy 
and he will make fome advantage of all the creatures 
to his own glory ; they (hill be fome way or other 
ferviceable, cither as veffelsof mercy, or as vejfels of 
wrath^ cither to honor or to difhonor. 

Thirdly, the Lord doth this becaufe therein arc 
feveral provocations, that they are unto him* 

Fiift, he hath bcftowtd much labour upon them : 
for the father is the huiband-man •, and his eye is in re- 
ference unto fruit, Ija.c^g 45, / have laboured in*vain^ 
and Jpentmy firengthtn^vainiWhcn he hath dunged 
and digged about it, not only the barrenncfs, but the 
lofs of his labour then is a provocation: then the Lord 
u 6 ig^ ^^y^ ^ man out of his hand ; Then reprobate filverJhaS 
«A.^a^ »5' ^^^ ^^^^ ^^^^* -i ^^^^ ^^^ ^^^^ ^^^^ rejected them : / 
^ TPonld have formed you , I would have purged you, but 

noxv you fhall never be formed or purged* 

Secondly, the Lordexpeds fruit, /p. 5. / looked for 
grapes : for though nothing is hid from God, yet he 
Jpeaks afcetthe manner of men, through his patience, 
and long fuftering, waiting upon them, that never 

bring 



spirt tml 'Barrennefs, 15 



bring forth fruit •, row it is a dangerous provocation 
to deceive his expeftation, Ifa, 5.M2. / looked fer 
momn'ing^ hut there rvas rejojcing with the harfs^^cThis 
iniquif) fhall r^fit he furgedfromyett tiU joh die. 

Thirdly, they diihonor the Lords vineyard , that 
there fhould be found fruiclcfs trccs-,and therefore the 
Lord is provoked againft them to take them away, 
which he doth by giving them up to perpetual bar- 
rennefs •• this Judgement is that which the Saints 
fear and bewail, as Be^ faith, 7anquammon[lrttm in- ^ez^a. 
ter filios Beifto: imittle lignum: tofervcfor nothing 
but to fill up a room to the difhonour of the vineyard^ 
and that is very dreadful! .• Culcateme fdem inftfidumi 
goodfor nothing, neither for the land, nor tor the 
dunghil^and upon thefe grounds, the Lord gives up 
men to live under the Ordinances of theGofpcl un- 
profitably,that they have no faving cfFe(5l upon them; 
he gives them up a perpetual barrenvefs -^ they are gi- 
ven to [alt, 

Ufe. Ye that live under the Go fpel, and glory.in it "Z;/"^. 
as the Jews did under the Law, fear left theLord give 
you over to this Judgement-, {oxmanj are called, but 
few are ehofen : A very dangerous thing it -is to live 
under fpiritual Ordinances and influences with carnal 
hearts: and to this end,let me exhort you to fear the 
feveral ftcps and degrees by which commonly God 
doth give men up to it ; and they arc fuch as 
tbefc, 

Firft, men mifs of Chrift, who is the only fruit- 
ful! Root : for it is in him only that you bring forth 
fruits^ Jjh. 15. 5. without him you can do nothing-^ 
when men begin their Religion with duties and per- 

E formancesj. 



i6 Spntml^arrenmfs. 

formanccs, without a work di rcgcmratwn ^ which 
tends unto limon with Chrift, for the term ef vacation 
is tinicn' they were never cut off from their old root, 
and never had experience of an ingrafcing woik, ne- 
ver knew v^hat it was to be trAnfUted^ Col. 1. 13, 
M-:7TVr;{r5, Vet bum dcdtiiium ah iis tju: colonics ir^n^ferant 
'e natalt folo : Ics a Metaphor taken from tranfplant- 
ingof Colonies.' They are in him by profellion on- 
ly, without any real implantation-, for Chriftasheis 
a vine uponcarth^has in him many utifruitfunhrarjchcs^ 
though as he is a head in Heaven, {o he hath no dead 
members ; and this is the great ground of all bar- 
rcnnefs, and fo all that a man doth is but huilding upojt 
?A^ /4;?!^vv hen ic flows not from Chrift, through the 
union of faith, which is the ground of all fruitful nefs : 
Non femfcr crc^ nen fe/f^per Tnedtter^ fed veftie^ dormw^ 
bihoyC^medo^ &C. H^^c omnia ft in fide fiant^ tar^quam 
reoie faSa divrmjudicio afprovantur: As arc my pray- 
ers, fo my eating, drinking, flceping, and clothing 
my felf '^they are all fruit Abeundtrfg to m) account tn 

Luther, Chrift y Luther, Gen/^ j . 

Secondly, he gives them up unto a heedlefs fpiric 
in the things of God; fo much of Religion as ihall 
uphold atorm they take up, but they regard not the 
keepngof their he Arts ^ and^he approving of them- 
felves unto God in fecrct • there \s-2aulm confcieniu^ 
that is wholly neajedied, i Kir^.io.^u^^fU^huto^M 
no heed to walk in the Law of the LordGodof IfraltWith 
ail his heart: what ftir w fo ever they make of Religion, 
and how great fo ever their pretences are , yet 
u{jLChro^Ti<^ Beh.z.i. Theynegle^, or they care not for 
.J the falvatien that is vfftred therein. Fita uniufcujufque 

^'^^^ ' rjen sagncfcitur mft tnc^nfcientia. Bernard. A mans 

life 



spiritual 'Sarreme/s. %y 

life may fccm as fair in a hypocrice, and as fruitful as 
in a godly man ^ but it is the inward frame of the 
heartland the conftanccare of that , in which Rc- 
Jigion doth confift 5 and if a man do duties with a 
Spirit of inadvertency, they are none of them fruits 
but leaves , and make way for a judicial barren^ 
nefs. 

Thirdly, he gives them up unto new opinions^ and 
thcfe do ingrofs the heart , and cake up the ftrength 
of the man, by contefts of this nature -, whereas the 
kingdom of God confift $ not in meat and drink ^ Rom. 
14.17. and when men are given up to this, then ^/^4tf 
volumus hilrinas coaptdmus : HjUr, That muft go HjUr. 
for true do(Srine which is agreeable to their appre- 
henfions^ and there is more pains taken in contend- 
ing for , and in maintaining of fuch opinions and 
things which we have made our own, then there is 
about knowing or prafdifing all the Truths of 
Chrift, and the duties of godlinefs befides : and fo 
the whole praftice of godlinefs is negledted , while 
the man is finfully bufied in novelties and unpra<Slical 
curiofitics % and fo urhem frodunt dum cafttlU defen- 
duitt : when as inabf$lft4c (^ facili JIdtdternitas. The 
things neccffary to fal vation are eafie-, and as for Icffcr 
difputes, be not much in ihem^ fay, Elias cum VC'- 
niet : Let us leave this unto the day of Refurredion, 
which will declare of what fort every mans workiSj 
whither it ^^ gold ^ or filver ^ hdj or ftuhl^U i, and the 
truth is, this is a grave in which Satan hath buried 
many a foul, caufing men to fail in love with their 
own births and a pprehenfions, and thereby to take 
them off from the things which arc of eternal con- 
cernment in the things of God , which turn 

E a raeiT' 



2^ Spirittial 'Barrentfefs, 



men commonly from Idolatry co Hercfie. 

Fourchly, the Lord gives them up to have their 
thoughts fct much upon other things, as it was VvMth 
the thorny ground : thethorm fucking in the ftrcngch 
of the fcil chocked the feed, Matth. 15. 

One is taken up about getting an cftate •, and ano- 
ther about raifing a building of honor-, and another 
he is bufied in the great afta?rs of a Commonvvcakh, 
and he talks of making of Laws , defeating of ene- 
mies 3 faving of Kingdoms, &c. and in the mean 
while hehimfclf is loft, Matfh.jiz, There is a man 
bufte preach/fig to others, whilfl he himjclf Is a cajtaway 5 
and carting out devils out of other mens bodies, 
. Vv'hcnhe himfelf is all thewl i!c in his inward man 
pofTciTed of the devil 5 and fo while he is made a keefer 
of the "uineynrd^ he negle^i to keep his ownvine^ Cant. 
1,6. And fo many a great Stitefman gives iht: fame 
Lpither. accompt at his death, as Luiher brings in Cicero 
complaining : Ottm fruftra n^e fnpientcm futatnm ; 'VO' 
cem tndigriAtionis c^ deffcrationis fUnifnmam , &c. 
So that men never confider^by their gitts^and places, 
and powers, they bear fruit among men, and b^ ufe- 
full to a Civil State; they never chink of being ufe- 
ful CO the people of God , and faving of their own 
fouls : but its one thing to live fruitful cowards God, 
and another to be thouf'ht fobv men .* as its faid of 

O -i 

JcroboMWs fon : There was found jome good thing in 
him tojv.;rdf the Lord Gcd of Ifrael: Therefore cdnfi- 
der, that may be good among men, which is not 
good towards the Lord God of Ifrael. 

Fifthly, After this the oach of God pafles 
on the man : there is 4 Jwearir/g in his tvraii) 
againft men now 5 as there Ww^s againft Ifrael 

of 



spiritual 'Banennefs . 2 p 



of old, Hebrews 3. and therefore v;e alfo mufl: 
take heed-, forthi: is the moft dreadfull JudgemcLt 
can come among men : and this oath though it be 
fccrcr, yet it hath this cffed, that the Spirit of God 
in the common works and gifts is by degrees with- 
drawn ; for though there be a decree that pafleth up- 
on every mans eternal cftate, as an ad of the Sove- 
raignty of God ; hcobhave 1 loved, and Ejnu have I 
hited : and the foundatim of <3od regains [ure , the 
Lord knows rvho arc his : yet chcre are many drivings 
of the fpirit of God about a mans eternal cflate, be- 
fore the Lord [wear in hts wrath he (hall never enter in- 
to his re(l: ioxmy f}irit l})all ftrive with that man no 
more, Gen. 6.3. for as the Lord will not always fulfer 
his Miniftcrs to fpeak in vain : therefore fometimes 
he faith, they (hall be a reprover unto fuch a people 
no more : and therefore he will change the orb in 
which the ftars fometimes fliine 5 he that hath them 
in his right hand^ &fo he will not always ft^fer his fpirit 
to jlrtvein vain : and thcreforcj he doth call home 
this Spirit as his extraordinary Embaffador, when 
he prepares open war againft that man •, and all Trea- 
ties of peace are at an end •, the Lord will treat with 
him about the matter of reconciliation no more. 

Sixthly, after this there comes upon a man from 
the Lord as a fruit of this oath, a fpirit of [Itmber^ and 
a heart that cannot repent , Ifa. 29. 10. the word in the 
Hebrew is n^l IP the fame thats ufed of Adam 
when the Lord took out his rib, that though the man 
be in never fo great danger himfcif, he is notappre- 
henfive of it ^ nothing doth awaken him / and by 
this means he is put into the condition of thedevil^ 
for he is made pcrfcdly like unto the devil^and is deli- 

E 3 vercd 



30 Spiritual ^arremie/s. 

vcrcd over into his powers for iTim.i.iS. 
dvcLvii^ftv 5 the word is properly to return to him- 
fclf after drunkcnncfs •, but now the Devil hath not 
only a power to make that man drunk, but to keep 
him fo , that he never return to himfclf again to his 
dying day : and as the devil fins without remorfc, fo 
-, , fhall hcPeccAre humAnum e(l^ fedinfeccato ferfeverare 
DiabaiUum efl. He that perfcvercs in fin, is as the De- 
vil himiclf. Asthc Qrc of hcW is H^querHMlefire^ (o 
is the fin of Hell unquenchable fin ; and the Repent- 
ance of a man fo given over by God hnoimed/c/mlis 
but farnAlis : its a Repentance in refped of Judge- 
ment, not of fin: and as it has judgement its caufe, 
fo (hall judgement be its companion ^ that very re- 
pentance fhall be an aggravation and part of his grea- 
ter plague. By fuch dreadfuU fteps as thcfc (which a 
wife heart will tremble to hear ) arc men given t6 
fdt. 



Holincft 




HOLINESSE 



The only Wa y to 



HAPPINES 



?» 



H E 1. 12.14. 

And Holinefs^ ivithout which no man Jhall fee the 
Lord. 



H E times in which wc live arc truly 
liilcd doubtful! times: full of doubt- 
full expeilacions, and doubtfifldifpu- 
tations ; incerta funt amnia. 

Of doubtful cxpcftations^ there is 
no man looks upon himfelf as fafc^ 
but drfFttcnt parties unke thcmfelves , and different 

plots 




21 , Holinejs the only way to hapfmefs. 



plots arc laid, and different incerefts carried on: and 
by this men think to be cftablifhed ^ but men of the 
ft'rongeft parcSj and that have the highefl: power, do 
not many times attain their hopes and ends-, The race 
is mt to the [wift^ nor thelfattelte the ftrong: becaufe 
t'me^ md changes cowe ufm all : there are changes of 
condiiion, which the w^ft High appointed unto all 
men, who rules i^j the kingdoms of mortal mer^y vjhlch 
are unto them contingent, cafual and uncxpefted^and 
by this means men are made like unto a wheel-, that 
which is now uppcrmoft , becomes fuddcnly the 
lowcft; Summactto funt ma^ Ecclefp.iir And by 
this means the mifery of man, by reafon of this un- 
certainty is great upon him , that he eats his meat in 
darknefs , and his heart takes no refl in the night :^ct\ng 
this is the ftatc of things, my aim is to put you upon 
that which is the only fecurity ; NuUa [at is magna [e- 
curitas dum periclitatur aternitas^ there is no fecurity 
unto any man, whileft his eternity is in danger; there- 
fore fecure eternity, & you fccure all-its only holinefs 
chats the way to fee the Lord, and will furcly attain 
that end , -and thereby make us cvcrlaftingly 
happy. 

And our times are doubfull, becaufe of doubtful 
difpu aations •, it is with us as the Apoftlc fpeaks, 
I C(?r.i4.26. Ever J one has hi^ Ffalm^ his Do^nne^ hts 
Revelation, his Interpretation ; and by this means their 
miadsare bulled, and their judgements pu2lcd5whilft 
their fancies are ftapified with fome novel and un- 
pra<5l;ical curiofitic •, and fo whilft men fpend their 
whole ftrcngth about Mint^Annice andComin^ the great 
sLTidthe weighty things of the Law are neglecStcd: there- 
fore my aim is £0 call you off: I'^e diverfitas prdcep^ 

torum 



■ " • ■ ■ • — ■ f ll- l i. '■ — 

Holinefs the only way to Haj)pi?jefs. ^ 

tortimreBtfmiter imfediat.hiAdin. The way to cter- La^an. 
nal life is not incurious difputations , but in a holy 
walking : in ahfoluto & fficili fiat at emit as : as Hilary Hilar. 
faith : therefore let us all pitch upon that in which all 
concur, and which all muft grant, that it is holinefs 
only that is the way to happinefs ; and ihzt n* it hout 
holinefs^ no man [}) all ever fee the Lord, 

Hcrcaretwothings to be opened. 

Firft, what this holinefs is which the Text fpeaks 
of, without which no man (hall fee the Lord. 

Secondly, what it is to fee the Lord, and what 
this v^fion of God is, thats here fpoken of. 

Firrt, wha^hoHncfsis,« ;r^p<f, without which, &c* 
holinefs in the creature, as well as truth, iSyConformi- 
tas cum Archetype: as there is a principle from which 
it is derived, fo there is a nature unto which it is con- 
formed: and in this conformity holinefs doth con- 
fift. 

There is a twofold holincfsv 

K ThereisalegaJAolinefs, which was a perfect 
conformity in heart and life unto the will and holi- 
nefs of God manifcfted in his Law : and this was the 
holinefs ^ hat was in Adam in his innoccncy , and is the 
holinefs that is now to be fecnin the holy Angels 
inglory : anexiiSland perfed conformity unto the 
will of God, as manifeftedtothem, or to be mani- 
fcfted : for they were conformable unto the will of 
God inrevelatis and inrcvHandis : This holinefs,ask 
was immediatly derived from God without a Media- 
tor, foitwas perfeduhey knew the will of God 
perfectly , and had in them a principle of pcrfcd 
conformuy thereunto •• but if this be the holinefs 
here fpoken of, no man fluU ever fee the Lord ; for 

F h 



h^K t mi^mm^- PM ^m 



5^4 Hollntfs tire only tpay to Happme/s^ 



hj one man finentrcd into the world '^ this holinefs was 
^fǤ- loft in Adam, Totum genn^s huma^um in radue flat. 
549^0 Lj There is therefore an Evangelical holinefs , which is 
c^^oci Adm not barely a conformity unco the will of God in his 
^d'defu^'t^^'' ^^w^but alfo unco the image of God in his S.)n as Me- 
diator-, be is the principle f ro n which our holinefs is 
derived ; it is from his fulnefs : and he is the pattern un- 
to whchtt i$ to be conformed: for Row.%.2^,Bc hAthpre- 
depnatedus to be conformabletinto the image of his Son : 
fo that the holinefs now required, is the Law written in 
the heart : its not a conformity to the Law immedi- 
atly^ but as the Lxw ofthefptrit of life is found in Jefus 
Chriftrand icsnotdeiiveJ from God immtdiatly : 
for we can,bcing fala , receive nothing from him but 
by a Mediatour .* and its not a perfed conformity in 
all things unto Chrift ; fincerity is Gofpel perfe^ftion^ 
a full conformity we cxpeifi and pray for, and tend 
to, thctvvemay be likehim^ but that we flull never 
attain till we (ha/I fee him as he is. So that the holinefs 
thats here fpoken of^ is a finccrc conformity to the I- 
mage of God, & of the L^n? that is to be found in Jcfus 
the Mediatour , though it be here but in part, and but 
begun, and (lull never 4)e pcrfcft till we fer Cod : 
yet this is the holinefs that will bring us to that vifi- 
on, and without which no man (hall fee him. 

Secondly, What is ii t) fee God^ Some expound 

thisof Chrift •, it is H'-T:4fro;'iti->/ot. Chrift is made of 

theFither Lord and chrifl. For the Learned do 

make the word to be of the fame extent with Adonai 

Par. (biifii in the Hebrew ,v7hich they do generally interpret of 

'2tTsannis C hrift. Adenai dominationem denotat^ ^ plane fliocon- 

frmUterc* gruity fer quern Deus pater ut fecit mundum^ ftc wtmdum 

And^Ma-^^^''^^^^^^ ^;^^r. LMafifis in^ofh.j."lh^tc{h2L\\bc 

j^/,. " aviiion 



^ -■ i-r— I in _. I ' - 1^ — --' ' r'r r I _i ■■■-- ■ _ ^_^^^^^ 

Holinejs th only way to Hapmefs. -y ^ 

vifion of Chrift in glory : and in the vifion of him, 
and full communion with him, our holincfs fliall con- 
iift, I 5P^/"^3?- Whenhejhalt appear rvejhall be tikehim^ 
for tvefhMl fee him as he is : cwas Au[lins vvifli to have Anflin, 
feen Chn/ium incarne: if it were fo defirable to have 
fcen Chrtft in the flcfli, in his humbled eftacc , how 
much more defirable co fee him in his glorified : to fee 
the King in his glory : Chrift glorified, and our fclves 
as partaking with him in the fi me glory 1 fovwc (l)dll 
enter into cur Majlers Joj : Enter into the ^oj of our 
Lord. That as he fatedewn nmh the Father ufon his 
Throne^ lo we (loould fie with him upon his throne : 
and this was thchappincfs that^^^?^ cxpcded, / know 
thdt my Redeemer lives, and that I (hall fee him with theft 
tjes : or elfcwc may undcrftand it of the vifion of 
God: for it is that only that is the ^^4^/)^(r4/a;//?(?;;,for 
God being the ultimate objedof our faith, Chrift is 
but the intermediate objcft : through Chriji we believe 
in Cod: he muft be theuliinate objed of ourh^p- 
pinefs, and fo to Sec is an Hebrjeifm , and implyes 
both vifion zndfrution : in vifion •, fortoknovva 
thing in the moft perfed way, is called fceiag in the 
Scripture, i Pet, i. la. The Angels defire to look into : 
that is, to have a through and a perfed knowledge 
of them •, zndizmp\ycsfri4/tionjIfa.'^^,ix.HeP)ail 
feeofthetravelofhisf0ulandbefatisfed^l[a,66.i^. Te 
fbatl fee and jour hearts (l^ali rejeyce ( that is ) of this 
you fhall have experience 5 and loto fee the Kingdom 
of Cod^ is to poflcfs it, to enjoy it, to have a part and 
a portion in ir^&c. And this vifion of God is double: 
Firft /?^«r/i/,whichisby faith here/or every believer 
muft be firft a Seer, John 6. 40. He thatfeis the fon and 
believis in him. So Mat. 5. 8. Bleffed are the fur e in 

F 2 heAr\i 



<^ 



I 



5 Holme fs the only way to Tiappinefs. 



heart yfer they jluli fee God^ Heb. 1 1. 27, He feeing him 
thatrvasinvifible. This is a fiducial vifion 5 and the 
truth is, without hoHnefs no man can thus fee God ^ 
But that I (hall not reftrain the text to .• Secondly, 
kdtifcal^that is>to fee God imn:icdiatly3and that with 
fuch a perfcd vifion as the creature is capable of: Firft 
to fee Gcd as he is in himfclf. Secondly to fee God 
as he is in your felvcs : for our happinefs confiftsin 
both thcfc : firft to fee God as he is in himfelf , for, 
we jha/lfee him as he is : this is called feeing himfne 
to face : here we fee God but by Negatives, 
njtanegationis ^ as he is not , denying linco God 
the impcrfedions you fee in the creature : I fay, this 
is rather to fee him as he is not, then as he is : and by 
fhadows and refcmblances from the creatures, '^7/l 
caufalitAtis v and neither of thcfe is to fee God as he is, 
butratherwhat God isnot , but as he ispleafedto 
rcprefent hin^ifelf unto our faith, its by way of re- 
flexion not intuition ; Bm we fhall fee him then as he 
that iSjby thcfe helps and means , and through 



u 



this glafsno more, but immediately /^r^/^/i^^. it is 
true that the infinitcnefs of the divine naturc,no crea- 
ted undcrftanding is able to comprehend: none can 
know God to perfedion but God himfelf : No not 
the Angels inHeavenrnorthemanChrift Jcfus-, but 
yet all the Saints fliall know God , and fee him unto 
their perfcdion 5 fo as to make thcmfelves perfc<5ily 
happy, though they can neverknow him to his^pcrfc- 
(ftion I for even a glorified underftanding fhall be 
finite,and that cannot be capable of an infinite ob- 
jed -, we fhali fee hirn^ &c. that is infnite : but net 
modo infnito : and this isthatwh'ch is commonly 
called ^f<«//W(? <?i5j>5/W, blcflcdnefs in the objcft ; 

Secondly, 



Holinefs the only way to Ha^ftnefs. }7 

Secondly, there is a feeing of God in chcmfel vcs , 
when the Saini3 /lull fee fiich a perfect image of the 
glory of God ilampcd uponihcm, that theyfhall fee 
more of God manifcftcd inthemfclvcsofall his At- 
tributes, then they can fee in the bed of the creatures 
here below : more then in all the works of creation 
and providence bcfidc: fome weak appearances there 
are of the divine nature revealed in the Saints here : 
but then they fhall be full and glorigus 5 t^ey (butlpme 
iu the Sun in the Kingdom of m) Father : there Ihall be 
more of the glory of God ftampt upon their fouls and 
bodies then there is brightnefs in the Sun-, and this is 
another thing wherein thch^ppinefs of the Saints 
iliall confift 5 the pcrfedion ot the image of God in 
themfelvcs-, and this is commonly C2\\Qdi beatitudo 
formalls: to fee Cod in themfclves, and to fee God 
inhimfcU : in this doth the fruition of God confift.- 
and the happinefs of the creature for ever : and ho* 
lincfs is the means to attain to this vifion ; there isno 
fal vation without it : it is only the holy man fliall fee 
God: and they that think to attain it any other way', 
deceive thcmfclves : for the cxpreflion is exclufivc^ 
No man , bchev/hathe willbe •, of what tflate and 
condition focver,high or low, rich or poor 5 be his 
authority never fo great 5 be his profcflion never fo 
glorious: let him make never fo fair a (hewamongft 
men •, let him be of neverfo great fame and repute, 
let him be never fo jufl amongft men , and of a moral 
carriage and a good behaviour^^that no man can ble- 
mifli him 5 yet is he a holy man ? if there be no ho- 
linefs in him,there is novifionofGod for him: he can 
never fee God by a vifion of faith here, neither fhall 
ic ever fee him ( that is ) enjoy him in a vifion of 

F ? ' glory 



i • 



jS Holinefs the only tpay to Happinejs. 



glory herc^ccr vhcrc there are great (hews of holinefs 
and fhadbws which arc notfb, that men do count 
holinef$5 and many are cryed up for Saints in their 
generation : or (asis the foolery of this age) bccaufc 
other men will not, they will canonize themfclves 
for Saints : but there is a holinefs oi truth that the 
Apoftle fpeaks of, Bfh, 4. and fuch a holinefs it mufl: 
be, not in name only, but in truth^not in word, but isi 
power 5 and it is obfcrvable that the Apoftle here 
makes it exclufive, but only to iht laft particle 5 he 
exhorts you to follow peace and holinefs^but he adds 
>':<usW?, without which there may be a feeing of God 
without peace (that is) a man may follow peace and 
not attain it, and yet fee God, but without holinefs 
none can fee him^ it is commonly by Interpreters re- 
ft rained unto the vifion of God in glory jand therefore 
fo I (hall confider it only at this time, and the obfcr- 
. vation that it doth give us, is this .- 
Dotlrwe. Hi?//;^^/} is the cnlf way to haffinefs : there is no feeing 
of God in glory without it •, none jha/l fee God but the 
heljwan : And here for the right underftanding of it, 
we arc to confider holinefs three waics. 

Firft ijnodd frincifiur»yZccoxd\t\g unco the principle 
of it, and that is RegenerattonjV/hcn the feeds of holy- 
nefs ( that is ) holy principles are fown, a new image 
is begun : 

Secondly , quo^d increnjentHnJ^^ccordingto the \n* 
creafeof it : which i^fanBifcatiorj^hy which he that 
is new born to God grows up to the perfeftion of 
ihofe habits received ki the fear of God : 

Thirdly, quoad exercitium^iot the putting forth of 
ihofc inward improved principles in a way of holy 
walking : and this is in Scripture called obedience i 

with- 



Holinefs the only way to Happ'mefs. 39 | 

without holincfs in all thcfc, fuitablcto the time and ; 

means that God doth vouchfafe man in a mcafure of ; 

tra:h andfincericy, there is no hope to fee the Lord. 

Fi ft Holintfs quoad frincifium^ which is common- j 

ly called regeneration, and without this there is no fal- .• 

vation, ^ohn^. 5. fefu^ [aid, verily verilj^ &C. except \ 

4 man be born again ^he cannot fee the Kingdo/:'ief Ged 5 ; 

wc have firft the manner of the affcrtion; firft,;?^/4^/- : '. \ 

^;?/>w/Af, there is no truth but is a beam from the fa- ^^t 

thcr of light 5 but there are fome truths more prect- /'. 

<?/^iand of greater worth then others. Secondly, 
not A certitudtnts^Al his words are true, yet he doth fee 
a fpecial imprefs of truth for t3 be obfervcd upon 
fome words more then upon others : 

Sceondly, the thing aflcrced,txcept a man be born 
from above, ;^<?» unius partis corre5itonem^ fed totius na- 
iurarenovatienem dcjignat. Calv. Tis not the under- c^/x'/a?*. 
ftanding isblind,Labour toget it illightncd .' the mo- 
rals arc ill 5 Labour to reform them : it is not the 
change of a mans way, or his leaving fome fins, and 
taking up the pradlifeof fome duties, butitmuft be 
A new nature 5 as if he were new born into the 
world,2 Ctf^.jiy.thou vc\u^hz.\cz divine nature: a new 
cnaturejihtvc is nothing of the old building will fervc^ 
all things muft become new : tis called thcreforc^r^r 
new ereatieiiof God, 

Thirdly, the univerfality of the affcrtion, aqt^iva-^ 
let umverfali : what age, or calling, or condition fo- 
ever, though this man were one that lived in the 
Church, a Pharifee, eivil in his Converfation, a 
Saint in his generation,hc was a man that had attained ' 
a more then ordinary pi«cti dJ" knowledgc,a teacher • 
and of a good difpofttion , a man not brttcr againft * - 

Chrift;, 

■ V - . • 



4.0 Hollmfs the only way to FJcippwefs. 



Chrift, as the. reft of his kii were^and yet Chrift faith 
to himjhe muft be born again : a man niay be a mem- 
ber of a ChurcbjOf a loving and ingenuous difpofiti- 
on, a fair and unblamable convcrfation,andaman of 
that em.inency in knowledge that he may be a teacher 
of others, and yet this man muft be born again j er 
he cannot [cc the Kingdom of God. 

Fourthly, the ncceflicy he puts upon it alfo-^the 
Kingdom of God is both the Kingdom of grace 
here, and hereafter of glory , and to fee ic , is frtn co 
enjoy it, farticipem fieri ,z%v€r, 5. he cannot enter in- 
to the Kingdom of God •, fo that to fee it, is co enter in- 
to, or to have a mans own part and portion in ir, with 
thtteft of the Saints 5 fo that let a man be never fo 
great in the world, never fo eminent for profeffion , 
let his oucwai:d carriage be never fo upright, nay. 
Angelical, yec if he hath no birth but his firft birth , 
be is not in Gods account a member of this Kingdom 
of grace, nor hath any right to the priyiledges of ic 
here, or of the Kingdom of glory hereafter : he hath 
no fart or portion therein. There are two parables by 
which Chrift doth hold this forth to us clearly : firft 
that of the carriage of the Kings fon^Matth. 22. there 
is a guefi that comes without a wedding garment, it is not 
a Height thing to come to the ordinances in the Go- 
fpelinanunregencratcftate-, if there be but one, the 
King will come into fee the guefts •, this wedding 
garment is— -—Chrift put pn by faith, in a work of 
vocation : and the image of Chrift begins in a man 
in the work of regeneration : and h< ftiallbecaftout 
from ihe wedd ng^thu isfoin thcday whcntheLord 
fliall come and vilit the guefts.: fo that parable oithe 
'.at'K 15. fooiijb Virgins. Firft , yirg:ins they were 5 and kept 

their 



Holinefs the only way to flappirtefs. •' 41 



their garments from grofs pollutions. Secondly , they 
were ProfelTors, and they joyned in iociety wih the 
wife.Thirdlyjin high efteem they were/or they ^^^tf;/ 
in their Lamps : they did Jhine as Lights in the worlds 
Fourthly, they held out with great expectation unto 
the coming of the Lord, for thej went out to meet the 
Bride •, and yet they were fhiit eut when the Bridegroom 
came : becaufe they had oyl in their Lamps, but none 
in their Veffels ; the gifts of the Spirit of God are of 
two forts, (omQcfffalifyir?g^ as the Spirit is forma afi- 
(lens J and works upon them in ads-, and this is oyl 
enough to caufe them to make a profeflion , and to 
Ihine as Lights in the world : but fome are renewing, 
as the Spirit is for ma inform ans , A jptrit dwellmg in the 
Saints^ as a fountain of living Waters^ f^ ringing up to 
Everlafiing Itfe, Now they that had the one without 
the other, were fliu t out with / know you not^ &c. And 
we have onelamous inftance in the Scripture, and that 
is oiTimothy ^ he was born in the Church, of godly 
Parents, there w^s faith unfeigned in his grandmother 
LglSy &c. he was one Religioufly educated, for he 
knew the Scripture from achild^ and he was a child of a 
great deal of forwardnefs, in fo much that the People 
of God had great hopes of him -, there were many 
Prophefies that forefpake him, that he would be an 
eminent and a bleflcd inftrument in the Church of 
God .* Paul faith, according to the Frophefte forefpoken 
that went of thee .' and yet for all this there had been 
no Salvation tor Timothy^ but that he was begotten by 
Paul through tUe Gofpel, He is my own [on in thefaith^ 
^ I Tim. 1.2. 



And 



f 

r A> 



^.11. 



41 Holme fs the only way to Happim/s. 



% 



An.d thcreafonsoficaretwo; 

Firft it is inRegcncfatiDftchataman receives a new 
and another fpiric, r Cor »2.ii, Wa h^ve fi@t received 
thfftrit of the worlds but the Sfirtt which is of God, Mj 
fervent Caleb hAth another ffirit^hlih God^Numt 14, 
24. There is a double fpiric that a(fisail Mar^kind 5 
all unrcgenerate men arc under the power of the de- 
vil , who is the fpirit of the world; the world lies 
in ciiquo fO'i^rr^ ^ovMfo; I loh.^^ig. And this fpirit ads and effeds 
jurejui'effe^^^'^^^ '^ ^^^^hc children ofdijched:eHce: yea even in 
'potefiate, the eledt before their converfion .• before their rege- 
.CacExr, ncmiont he firc/!g ma?j armed keeps the kmfe ^ till a. 
ftronger then he comis ; but when the time comes that is 
appointed hj the F at her yt bat the foul Jhall he adually gi- 
•yr»«/?f^Chiift, whowasinhis purpofeand in his co- 
venant given to him before the world was, for there 
lOpas grace given Hs in Chrifi before the world began , 
2 Tim. 1.9. Norv he fends forth the fpirit cfhufon into. 
/)&^/r ^^4r/i^ and he takes pofTefJiion of them for the 
Lord', and the flrong man ^riat formerly kcptthc 
houfe, IS cafl out .-chat he th^t was before the devils 
houfe, he is now theTemple of the Holy ghofl, and the 
hahitationof God through the fpirit : now there are none 
for whom the houfc in heaven is prepared, but they 
that have been the habitation of God here : none Ihal 
dwell with God hereafter, in whom the Spirit did 
not dwell here :the fame fpirir, that as a fpirit of ho* 
lincfsdwelsinthemherc, icisthefame fpirit that is 
in them as a fpirit of adoption and glory hereafter : 
therefore the great change in a man 5 the fiift change 
^s the firft fruit of ek<Sing love, is in the receiving of 
mother fpirit yd,ni thads only in rcgencradonidKn. 



Holinefs the only way to Happlmfs. a^ 

is the fpirit of Chrifi fent forih into the hearts of the 
Saints. 

Secondly, in regeneration a man receives a new 
Principle : for by nature a man hath not in him a 
Principle of communion with God, or of obedience 
lohm^ loh 3.6. that is ChriftsReafon, rt/?/ rvhich 
is horn of the Jlifh lsfie[h ;ic is wholly corrupt, and that 
by which the foul is no way fitted to walk with God: 
therefore marvel! not that I fay unto you5that thou 
muft bebornaga n : grace is anew creature^ 2 Or.y. 
17. Efh, 2,\o,Weare created in Chrift, to good works : 
it is a new man , an inward man .• and it is from this 
created infufcd habic that all holy adions flow ; let a 
mans duties be never fo many, and his outward beha- 
viour be never fo Saint- like,if it doth not flow from 
a new man, an inward man, it can no ways pleafe 
God , or be accepted of him : its a Law written in the 
Af jrr, fpiritually enlightningthe undcrflanding, and 
cffedually determining the will unto Objcds fpiritual 
and fupernaturally good : and before this be wrought 
in a man, there are no duties that are looked upon as 
duties by him. Behold he f rajs, Ads p. faith the Lord 
to ^;;4;^/4j concerning Paul: he was a Pharifce,and 
they were much in prayer .* but it was never looked 
upon and reckoned as a prayer by God, till he had a 
new principle, a new man; for the Lord looks to 
the heart^that is^he fees adions in theirprinciplesrmcn 
can judge of principles only by their anions: but 
God doth judge ofadions according to the princi- 
ples from whence they flow. The treemuft be good^ 
or elfe to God the fruit canoevrr be good,butasthe 
apples of Sohm : they mi^ft be good things that muft 
be brought forth from an inward Trcafury. And 

G 2 take 



A A Holinefs the only way to Happine/s. 



A #■"■ 



cake a godly man that is conyertedjwhcn he doth not 
y?;> uf the grace of God that he kath received,&c afts it in 
dutyjbcdoih perform it but barely as a natural man; 
andic doth not ftand upon account before God as a 
duty vno further then there i$ anexcrcife of the rege- 
nerate part, is any fcrvice accepted of God •, for it is 
ihcgood work thdt is begun tn uSy that the Lord will 
prf€6i^Phtl,\,6. therefore grace \^z good work in us i 
a principle in the fouU fitting it for fervice and com- 
munion 3 and it is this that is ordained unto perfection 
in glory. If there be not a new principle, a good work 
begun, never look to have it perfected in the day of 
the Lord, 

Ifce lam much prevented 3 I fhall but touch the 
refto. 

Secondly, Let us look upon holinefs quoad incrC" 
mentum 'j znd [0 its commonly called in Scripture 
Sanltipcdtion^ thnis^ the growth and improvement 
of that feed, and thofe principles that were wrought 
in a man at his firft converfion, 2 Pet.^ 18. Grow in 
grace. 2?et.i,^, Jdd to jour faith vertue ^ non quoad 
TfahitMm^ fed alJumd;' graduM i, didd to the afts, and 
thereby add to the degrees of the habit-, for ads do 
perfect habits : And Col. i. 1 2. it is not barely the 
having of grace , that is required unto Salvation, but 
it isihc growth ofit,and the improvement of it, that 
a man may be made meet for glory - 1 fay , growth 
in grace is a dutyjthat is of neccffity to Salvation as 
well as truth in grace , where God gives light and 
means 5 1 fpeak not now of Infants, or fuch as dye as 
foonasthey are converted, O/.i. 12. We are made 
meet Inheriters wtth the Smuts in light » There is a 
doa|;)lc right that the Saints hav^ to heaven. 

Fkft, 



Holinefs the only ti^ay to Ha[^pinefs. 45 

Firftj^'^/^ ^^rf^/i^r/^w^ an hereditary right^and that 
is at Regeneration, when they are put into Chrift, and 
fo are made Coheirs with him of his inheritance^having 
grace begun in them, the fame Image of God which 
mall be perfefted in glory, and was given as a principle 
ordained to fuch a perfe(5iion. 

Secondly, ^u4 apttHdindrium, and that is a right of 
fitnefs^whereby we are qualified to receive fuch a mer- 
cy, and that is as an heir hath a right ot Inheritance in 
his nonage, but he hath not a right of fitnefs till he 
€omes to years,and be able to manage his Eftate,whea: 
he hath received it .* And there is required in the 
Saints as well a right of fitnefs unto Heaven, as a right 
of inheritance, without which, I may fay (after a fort) 
they cannot be faved,and that upon a double ground. 

Firft, there is no grace that is ordained unto glory, 
but growing grace ^ and if grace be true, there is a na- 
tural tendency in it unto growth ; as there is in feed 
that is caft into the earth ^ and fo much the more, be- 
caufe the J are -planted hj the rivers of water ' the Trees of 
nghtcoujnefs the^f grow uf on the hank of the River ^ Ezek. 
47. 10. Thej jh all grow as WtUows^ they fh all grow as 
Calves of the flall^ Mai. 4. 2. There is a great meafure 
of growth promifed unto them .• and it true grace be 
ncceflfary to falvation, then growth of grace mu ft be v 
for there is no true grace but growing grace, and there 
is no grace that fliallcome to Heaven elfe : J forget that 
which is behind^ not that. 1 have already attained : Grace 
is not only donum^ but depofitumy and it muft be im- 
proved •, it IS QiTalent that more muft be gained by, 
by Trading, &c. it is afpark from Heaven that will 
never ceafe afpiring till itbe joyned with the fkme of 
glory Eternal in the Heavens. 

G 3 Secondly^ .. 



4^ Holme fs the only way to tJdj^ptneJs. 



Secondly, there is a pitch of grace that the tord 
hath appointed unto his People that they (lull fill up 
whileft they live here, before they be tranflated unto 
glory .- there is a j^^^^f nhiyja^ ^ Ephef. 4. 13. A fulnef 
cftheageofrhe/idtureofchnjl^ a meafure that Chrift 
hath appointed unto them, ind with which he will fill 
and enrich them that are the body of Chrift ^ of 
which every member is a part, and which he by the in- 
creafe of his grace doth fill up ; which is in this refped: 
as it were imperfed, till the meafure of his Saints be 
filled, not only in fuffering, Col.i* 24. but in graces 
alfo. Now the Lord having appointed them a mea- 
fure which they are all in this life to fulfill •, as he 
will not deftroy wicked men till they have fulfilled 
their meafure 5 ////^/? (faith Chrift to ttie Pharifeesy/^^ 
meafure of your fathers iniquities : fo neither will he 
tranflate the Saints, till they have fulfilled their mea- 
fure, which is done by fome fooner, and fome later : 
and when the meafure is full, as then Rev. 19. He doth 
tread the rvine-fref of his Fathers vengeance upon the 
wicked : So when the Corn is ripe^ he doth put in his Sick 
and reap, and gathers it into bis ^/?r;^,&c.therefore Job5 . 
26. Thoufhalt come to thy grave in a good full age , as a 
[hock of Corn inhisfeafon : God will not reap till his har- 
veft be ripe^ therefore the Lord hath appointed a mea- 
fure, and what it is we know not ^ we fliould fet no 
bounds to our felves, but ftrive unto the uttermoft, 
adding one degree of grace unto another : fobefure 
ofthis, till thou attain thy meafure, thou flialt never 
be received unto glory •, and therefore unto the 
aftual pofTeffion of gract, growth in grace is as necef- 
{ary in fome refpefts, as truth of grace is. What is the 
reafon that a wicked man doth commit iniquity an hun- 
dred 



J* 



¥ 



Hollnefs the only way to Hap^hiefs, 47 



dred times, and his dayes are prolonged ? it is becaufe 
be hath not filled up his mc. lure, 5r(7(?/ 3. 13^ 14. So^, 

what is thereafon that feme of the Saints are taken up 
betimes into Heaven, and others of the People of God 
are a long ti-ne in the world F Why it is became they 
have not fulfilled their meafure j tor the Lord would' 
not ftay a day beyond his time in the one as well as in 
the other ; the one is ripeforwrath^ and the other is 
made meet for glory. 

Thirdly, look upon HoYmcfs quoaJ exercitium ^ and 
fo its called obedience : and this alio is neceCiary to fal- 
vation-, that unto men grown ^ ftrong Chriftians-, 
without the exercife ofHolinefs in wayesof Obedi- 
ence they can never fee the Lord : A man mull run be- 
fore he can receive thefrtz,e^ i Cor. 9. 24. And he mufi 
fght the goodfght of faith, and fnifh his courfe^ before be 
fba/l receive the Crown of rtghteoufnefs^ 2 Tim. 4. 8. To 
him that overcometh I will grant tofitufm my Throne^ as 
I overcame, and am fat down with my Father upon his 
Throne^ (jrc. Rev. 3. 21. Its called T/?«? Labourers are 
worthy of their hire : the hireisfor theLaboureis,and 
for none ellc;. opera nenfunt minus necefjaria, cjuam fides 
\ Luther : Obedience and good works are in fome 
fe as neceflary to Salvation as Faith ^ I fay as ne- 
ceiTary, though not in the fame kind^ as the Inftru- 
ment of Juftification. 

And there is alfo a double ground for it : 
Firft, becaufe there is a meafure of Obedience which 
the Lord hath appointed unto all the Saints before 
they (liall be tranflated •, it fliall not be till their obedt- 
€nc$ IS fulfilled^ 2 Cor. 10. 6. as men fhall not take 
thGm^\v^yjTheWitne(JesP)allnot be (lain till they have 
§nifh^d their tepmony^ Rev, ii. So God will not take 

thenVi 




A 



A% HoUnefs the only way to Hap^inefs. 



them away till they have finif})ed their comfe,]o\\. i 7.^. 
faith Chriftj Father^ I have glorified thee on earth J have 
finifl^^dthe work that thourgavefl mz ip d^ : and a Saint 
Ihall not be taken from hence till he be perfeded .* / 
tvork to day^ and to morroiv^ and the third daj I f}ull he 
fcrfe^ed : that is, in refpedl of the work that was 
given him to do: and the perfecflion of the fervice , is 
the perfedion of the man .- the fame is true of all the 
Saints, when they have brought forth their uttermoft 
fruit unto God, and their work is ended^they (liall ne- 
ver till then be tranflated. 

Secondly, all men that are received into glory, they 
are received unto the degrees of glory unto which they 
are appointed •, and though its true, that by Conver- 
fion they are put into a right of glory • but degrees of 
glory are aniwerable unto degrees of fervice which 
men are in this li^e drawn forth for: though God will 
not reward men for their works, as if they were the 
meritorious caufe •, yet he will for degrees reward them 
According unto their works -^ and (ogood works are a good 
foundation^ hj which men lay hold of eternal life^ i Tim. 
6. 19. As Chrifl hath upon his head many Crowns , fu ta- 
ble to the multitude or his Vidlories, Rev, 19. 7. 

Amongft the Romans i\\qxq was a common Crown, 
and fome Crowns that were more fpecial and peculiar^ 
Corona Civica^ and Navalis^ c^c. So there is a com- 
mon Crown too belongs to the Saints, as they are in 
Chrijl) and fo enter imo their Maflers joy •, but there are 
lome peculiar Crou ns> which belong unto fome more 
then to others, aniwerable to the fpecial fervices that 
they hwtve performed upon Earth : As the Afoflles fhall 
fit upon twelve ThrOrttSy judging the twelve Trthes of if- 
tmI : There are ftars frim^ magnitudinis ^ though all 

The 



Holtnefs the only way to FJappine/s, . 49 



the righteous (baBfhhc as the (fars -, yet it is obfcrvcd 
by our Divines in ttie Angels thcmfelvcs, that though 
there be no difference betwixt them />? ;^atura Angeli- 
CA\ the Angelical nature is alike in all ; Yet in officio , 
in office, there is a great deal of difference in the glo- 
ry of the Angels, as the Lord doth employ them, 
fome in more high and excellent fervices then others ; 
and anfwcrable to that (hall their reward be •, the cf- 
fenti^al glory fhil be all alike;but there is an additional 
glory that (lull be madeoutunto them anfwerable 
unto the fervices that they have performed; therefore 
its true of holincfs in ihis hrgc cx:eni of itjThat with- 
out it no man (liall fee the Lord. 

There is but one Ufe I will make of ic, which is of 
marveltons concernment unto evrry one of you. 

The U(e iliall. be of Examination-, prove your ';yy^. 
fclveSjfor witliout holinefs there is nofalvation ^ it is 
that in which men arc ap: to d(ceive their own [oulsy 
^ob 34. 50. ^^n an hypocrite : that the hypocrite reign 
not, lea (I the people he enfnared •, che word fignifies na- 
htlusyi, man indLcloud^dx 'vcUtuspaHio^Av.n.imznihii . 
covers himfelf with a cloa'^ •, ircia find out often-timcs ^^'^' 
artificial coverings for themfelves , and thereby de- 
ceive their own (ouls : it is not holding fome opinions 
in matters of Religion, or going zealoudy with fome 
one parcie • its not barely appearing for truth, for 
thoumaift doall this and be unholvs ^ worker of ini qui- 
tj , and if fo,there is no vifion of Godfer thee : But how 
flaallamanknow whether or no he be holy according 
tothefenfeof the Gofpel c' I will give you //x r«/^/ 
briefly. I bcfeech you carry &.^ ^^ home with you5and 
the L'tJ carry them to your heaits. 

Firft,a man that is truly holy according to the fcnfe 

H ' ^ t)f 



JO Holimls the only way to Hdppinejs. 



of the Gofpcl,^s truly affcdcd with chc honor and dif- 
honor of God ; for helmefs exalts God, I fay , holi^efs 
exalts Ced'j in ^o^)ua 7. 9. IfrAel had fallen before 
chc men of Ai iheir enemies •, whac is it now that 
uoubhsfojhuah moft ^ Ifraeljljes before their enemies^ 
Lord^what wilt thou do for ihj great ?7ame ^ truly ^though 
vvc (hould perifh , and our names be rpotcd out from 
under heaven , our names roc in the earth, it were 
no greac matter-, but thy name, Lord^faithhe,! am 
nor able to bear the thought of it , what wilt thou do to 
thj great nnme < fo likewife David, The reproaches of 
them that refreachedthee are fallertufon me ; he cq\\\A 
have boin any thing better, then th.n Gi^d fliould 
have been diflx^nored •, mjc^esgufli otttwith Rivers of 
watery hecaufe rrun keep rwt thy Law j mulo in n&s murmur 
Btrtj.'ira'' hornmum quamtn Deurti^ I remember it is Bernards ex- 
picflion \ rather faith he, let men vent their difpleafurc 
a^gainftus then againft God : hohurn eftmibift dignetur 
Vests me u.tt pro cljpeo: if the Lord would pleafc to 
make ufc of me to keep off reproaches, and injuries 
from himfelf, k would be fatisfadion enough to me 9 
let my name be blotted never fo much, if Gods name 
be nocfpotted •• if his name be not profaned, it is 
enough: Now if I fuould put you to examine your 
hearts by this : Is Gods glory dear to you, and do 
youfay, profaned be my name, fo as Gods name be 
honored -, is there nothing b^terto you in this world 
like to this f my confcience anfwers in the prcfence of 
God to fuch a queftion as this.* Truly (my Brethren ) 
I am afraid few of you can fay in truth, that the Lord is 
thu^ exalted in your fouls • how is it that the diftionors 
dane to Godjcither we make matter of feoff, or other- 
wife it doth but draw out our envies, and invectives , 

but 



Holmefs the oi.U is^ay to Happinefs. 5 1 

but ic is not matter of drooping continually upon our 
Spirits : there arc few Ages that you (hall read of, 
wherein ihe name of God hath been highcr^in a more 
impudent way difhonorcd, then in this Age, (I may 
fay it with boldnefs ; with more open face, a Wherts 
ferebcAd that cannot blu(b 5 and yet notwichftanding , 
where be the morners mSion ^ where be thofcthat do 
fay. My cftatedothmenogood, and my honor doth 
me no good, nor never will while I enjoy it without 
God, while I fee God diflionored ? Well , certainly , 
fuitablctothemeafureof holinefs that is in any man, 
fo will his affcdions be to the honor of God-, and 
where this aftcdion is not in truth, there is no holinefs 
in truth, Thisis the firft thing. 

Thcfecond fign that I (hall give you to examine 
your felvesby,i5 this. Whtrt holinefs is in truth,thcrc 
theh^artis mightily affecflcd unto the truth of God, 
which is the foundation of holinefs •, fanclifie them by 
thytruth: itisthe expreflion in foh, 17. then Truth 
is the foundation of fandification: whenfoever holinefs 
is in truthjthcn the man is mightily affedled to truih:& 
I do rea ember it was an excellent rule that Ftre^en- f/'freneKc. 
citts gave long ago, ^jno quis (Anciior.eo promftior novcllis 
contra, ire: the more holy any man isjfaith he, the more 
his heart goes againft all humane inventions, contrary 
to the truths of God. Why now, fhould I put you up- 
on the tryal by this-, have not you all Truths corrupt, 
even to the very foundations ihofe in this City , that 
difputc whether there be a God or no, to the very 
foundation: thatdeny the God-head of Chrift, and 
of the Spirit ; deny the truth of t'ie Scriptures : why 
now, how I pray youdorh this fit upon your fpiritsc 
how arc you afFefted with truth ? for truth is the mo- 

H 2 thcr 



^ ^ .. a . I .III . .i , A I 1 .1. ■ .1 ■ ■ ■ _■ _,,,.,.-. I ■ I ■ — — M 

«i Holme fs the only way to Happine/s. 



iher of holincfs v^"^ I ^^y unroyou, icvvillbeara 
child-like atfcdion thereunto .• my Brcchren^ willyou 
give mc leave a liide to fpeak plainly to you-, the great 
dcfign that Satan hath (I conceive) in this prefent 
age-, the great dcfign ( for he hath many ) but I fay, 
the Great defigp, Hook upon to be this : Sotodif- 
putc all things, as that in matters of Religion men 
might look upon nothing as certain: difpute all things^ 
thatfoycu may be certain of nothing : for this hath 
been the great bufincfs : and truly I iiiuft (chough fome 
of them go under the name of Saints) I njuft fay, 
they are highly the inftruments of the Devil in it: I 
fay, the great bufincfs of thefe latter years hath been 
this, it hith been to difpute principlcs^and overthrow 

j^agufAr.e. foundations. AagaflinehVh^ there arc two vvaies by 
which the Devil draws men from Chrift : one in a 
lime of peace : and another in a time of perfecuti- 
on : in a time of perfecution, coget homines tjegarc Chri- 
j?^w», he compels men to deny Chrift , in the time of 
perfecution ; But in the time of profpericy, docet , he 
teacheth men then to deny Chrift , he finds outfuch 
Dodrines as (hall teach men handfomly to deny 
Chrift^ and to defend ic when he hath done •, O my 
Brethren, how doth this fit upon your Spirits < It was 

Lnthcr^ Luthers faying, Spiritus fa^^tts Scepticus non eJfyXhc ho- 
ly Spirit is not a Sceptical Spirit, there is little of that 
Spirit in this Land^ Chriflianifm is turned to Sccptifm, 
qucflion every things and difpute every thing 5 and 
men look upon it as a great piece of Religion^to main- 
tain that there is no certainty in Religion-, and truly 
this is the way of the wife men of our times : Why, 
nowconfidcr two things arc added hereunto. One is 
to profccucc this dcfign^the Miniftry rauft firft be un- 

dervaluedj 



■ ■ -- — — ~— ^^^^^^— ^— — ■—..■■ g _ - - _ 

Holinefs the only way to Happinefs . 53 



dcrvalued, that by that means there may be way made 
that they may be fupprcfTed-, for while thefe men live, 
ihcy do fay in their own bofoms fo much as Saul did 
of David to Jonathan^ while the [on of U[je liveth, faith 
he, thj Kingdom will never be ejiablijhed :ihcy do fay fo, 
that thefe new waies of Religion will never be cft:a« 
bliflicdj fo long as fome of thefe men continue : they 
do fay, that this is the Heir^ Itt tu kill him, and the in- 
heritance will be ours •, we (hall never be the great 
Preachers till then 5 nor our lights, and opini- 
ons will never be entertained for Gofpcl till 
then 5 for fo whic w^s the advice of Confe- 
;i«/the Jefuiteagreat while ago-, and truly this is the 
very truth-, for as it is juftly to be feared you have a 
great many among you, fo ihofe that are zCfid among 
you, are aded very much by a Jefuitical principle»and 
what was his advice ? he wifheth them by all means 
to take away the Miniftry -, but faith, do it not all ac 
once, but take away fome firft, and difgrace the reft : 
and fo by that means a way will be made that you 
may lay them afide when you will 5 and he gives them 
his reafon for it-take away thofc that are able to main- 
tain thofe Dodirnes once,and then the Dodrines will 
fallof themfelvcs .- H^refis (forfohe cals the truth j 
CHifdtrGciniumdecrit^fmefugnkconcidet : alas, take a. 
poor upftart fellow now, that looks upon himfelf as a 
great Preacher, underflandtn^ not whac hefaith^ it is an 
cafie matter to make this man leave this truth, or that 
truth i, but take another man that is able to aflfcrt it : 
and alas, before fuch a man thefe men dare not appear: 
and therefore I {ay, that thefe Dodtrincs they cry 
down will never fall, fo long as they live to maintain 
them, therefore down with them, 

H 3 Another 



<^ Holmjs the only way to Happine/s^ 

Another way chat is cffc(9:ual to further this great 
dcfign is thiSjWhich you cannot but fee: who muftbc 
imbraccd, countenanced:! wifh it be not fo with thofc 
in authority here among you, I w;fli it be not fo •, who 
muft be received as the men of their Councelj enter- 
tained at their table, why^who muftthey be F truly, 
fuch as do maintain fome abominable Dotflrine in 
matters of Religion : that by this means fuch men be- 
ing countenanced by men in place and authority, tru- 
ly cheir ware may vent the better^ that is the way I 
fay, the ware may vent the better : and whereas, oh 
that the Lord would be plcafed but to lee men confi- 
der that in the 2 Ep.ofIoh^vAO,He thit brings not this 
DoflrinCy receive him not into jour houfes^ bid him not God 
fpeed: have no convcrfe,no communion with him^ 
there is not fo much as common civility to be fhewed 
to him • a granger yoH are to take in, but an heretickyoti 
are not. Nowlintrcateyoutoconfidcr fcrioufly wich 
yourfclves •, if truth be the mother of holincfs, and 
you fee truth is fo much in danger,and fo much laid at, 
and the great defigns of the times run this way , how 
are your hearts affcfted with it < Certainly , if thou 
haft holinefs in truth, thou wilt be mightily affcdcd 
v/itli truth that is the mother of holinefs. This is afe- 
cond Rule. There arc two or three more-but I am very 
fearful of trefpailing upon you. 

One is •, where there is holincfs in truth, that man is 
affcftcd with fpiritual fins : that man is moft affcdlcd 
with fpiritual fins : you fliall find the Apoftlc faith , 
Cleanfe jeurfelves from aOfitthinefs of Jlefh and ffirit : 
that is the aim of thcholyman, the Godly man, in 
zCer.'j.i.hui the great thing that doth z^cGt his 
foul, is fpiritual fins 5 that which no eye takes notice of^ 

hut 



Holinejs the only way to Hajypmefs. c c 



htitthec^e of Godordy-^ fo you (hall find in Pfal /^2, ii. 
there the bafc dejcdion of fpirit,how Davidi<i troubled 

ac i: •, w^iy tirt il}4u cafi down O my foul ? fo like wife car- 
nal conhdencc 5 in Pfal, ^^7- he faich 5 J faidthoH 
hajl mademj mountain 1 ft and fircng : grudging at the 
profpericy of the wicked •, f^fooltjh wa6 l^and ignorant^ 
Twos as a Beaft before thee : all my waies are bruicifli ^ I 
am more brutifli then any man. Paul the rebellion to 
the Law th^t was tn his members. He'i^ektch humbled 
himielf- for the pride of his heart : thus ihe people of 
God , they are more affccSed with fpiricual (ir.» com- 
mitted in the eye of God, then they are in reference 
unto outward fins committed before the eyes of men : 
they are more afliamed before God, then ihey can be 
before men- Mr. Bradford ^though he were a man had 
attained to a great iXiCafure of holinefs , that Doftor 
Taylor cals him, That Saint of God John Bradford^ ycz 
how doch he bewail his hypocrifie / 

Now do you examine your hearts by thi :if y ou be 
holy, you be not afFcded only with (ins before men , 
i but that which iicteth fadlieft upon your fpiritSjis^that 
: your hearts are defiled bclorc God: you are more 
! afhamed before him, then you arc before all the men, 
I in the w^orld. That is a third Rule, which 1 do but 
name. 

Secondly^where there h holinefs in truth, there the 
man fets before him* as his mark, the moft difficult du- 
ties in Religion : he doth not take up the eafieft dut icss 
j but I fay, though befall fhort in performance many 
J times, yet he fets before him as a mark to aim at , the 
imoft difficult dutits of Religion, I prefs hard tothe 
mark^ faith Paul-^ a mark of an enlightned undcrftand- 
ing which I. conceive as v/ell asthat goal of glory •.. 



now 



y5 Holinefs the only u^ay to Happwefs. 



nowas there are in tbecripturefomc ihirfs iNtiie 
SvTvo'i-rzt, hard to be undciftood, as the Apoftlc fauh : fo 
there arc fome duties too in Scripture that are =^wTp/>c- 
77!'^ 5 hard to be pui in pra(5ti(c,vcry hard; now the ho- 
ly iriari, he hath an eye unto the mod difficult duties in 
Religion-, for he knows diat all thcfe lie upon hiin as 
duties, and he fets them before him as a mark diat he 
aims at 5 and I will name fome of them to you, chat 
I may d raw to a conclufion. 

As firft : It is a hard thing, and yet a duty, to 
have a mans obedience at higheft , when 
- his comforts are at lowcft : ic wjs one of the great 
J ^. ^^ difficulcics that Luther found-,there were three things he 
found very hard, he profe{Ied,in Religion. One was^to 
believe that which wdsimpofsihle : ^\\d ^noi\\^t\vd.% ^ to 
hofe for that which w^ delayed: and another was .• to 1 
love God whin God j}>e\v€d hiwfelf an enemy , faith he, - 
that my obedience (hould be higheft when my com- | 
forts are at loweft'ebb : for a man to obc) his votci , and 
ferve him^ and yet all the while to rvM in darkncfsy and 
have no light \ as ic is in //rf. 50. 10. truly my Bre- 
thren, this is a hard thing to fay, 1 mill love him though 
he kill me : 2 willtruflin him though he kill me : this you 
will fay is a hard duty : O, fuch. things as thcfe now , 
the holy man hath in his eyes, thefe are the marks he 
fets himfelf to aim at. 

Secondly , for a mans foul to be lowed when his 
employment is higheft : for a man to be like a Spire- 
Steeple, minimus in fummo^ to have hisfpirit loweft 
when his iiTiploy mcnt is at the higheft-, ic was fo w th 
Paul, in the i 0^,15. 10. I have labored more ahundnnt- 
lythen they all: cheifeftin fervice, thegreaicft of fer- 
vanes, buc^^^/^^/i/ 5^/>r/5 the Icaft of Saints ; why 

this 






Holinefs the only way to Happm/s. " 57 



this is a hard thing .• O, we do find, there is not a poor 
creature imploycd in a bufinefs , if he be honoured 
above his Brethren , but prcfcntly how doth his fpi- 
rit rife with his imployment / he grows fo proud pre- 
fently, the earth cannot bear him .• we fee examples 
ofitevery day .♦ but here is holinefs, my Brethren, 
that fcts him this pattern, his fpirit to be low, when 
his imploymcnc is hi^h. 

Tnirdly, holinefs fets a man this pattern, tobc 
contented wnh the things that are prejent'^ihai is the A- 
poftles exhortation, HeL 13.5.^'^ contentedtvith thing s 
that areprefenty or befuffuierft with ihem : let the thing s 
that arc prcfcnt be fufficicnt to thcc ; whether I hav e 
much or litcle, honour or difgiace , it is that that is 
prefent: Novvfjr a man cofubfciibe to the dealing 
of God, and to lay his hand upon his mouth, and to 
fay, This is the difpofing of a wife Father, it is but in 
'viaticf^n, it is not inprxmium^ it is but for my paflage, 
it isnotformy rewardrthen I fay for a man to fay tru- 
ly, Whatfoever I have here, if it be but enough to 
land mcfafe in an other world , it is all I care for : 

my Brethren, this is the pitch that the Saints of 
God now fcttothcmfclvcs : where there is holinefs, 

1 fayjthefc difficult duties the foul propounds unto it- 
ielf. But, 

Fill ther yet, Where there is holinefs , it propounds 
this, To look uponfufferin^ asa gift: in Phil. 1.29. 
tejou tt isgi'ven^ net onl'^ to believe^ hut to (njferfor the 
»Ame ef the Lord ^-efus. Men can look upon imploy- 
mcncasa giftfometimc5,ifGod will fet there in ho- 
norable fervice .• O but to look upon fufFerings as 
honorable, 23 if a man by that were to fill up that 
which is beh'nd of the fuffcrings of Chrift : this is 

I that 



58 Holinejs the only way to Happiiiefs, 



fcbac pitch which chc Saints fee to themfelves: the 
mark they aim ar,.is fuch difificuU duties as thcfearc,to 
look upon fuffcring as a gift, to fay as in ^^m.i^g. 
Let the brother of low degree rejoycetfjAt he is exalted-^ I, 
there is reafoa forthac* 1 ^but fhallthe brother of 
high degree rejojce that he is made low 't Yes, that God 
hath called thee to any condition to do good :0 that 
is afpiritu.il heart indeed, that is a holy heart indeed. 
Bcfidcs 5:here is yet another great truth , and that 
is , to have fuch a fpirit, willing to go alone in du- 
ties, and not to be turned ou: of the ^way : that if I 
am brought to duty , though I am left alone, yet 
notwithltanding the duty is mine ^thefpecial alli- 
ftance is Gods. Man. is a Sociable Creature in- 
deed, and he is in a great meafure like adropemp- 
tycd into the Sea, he is mightily apt tofsvimdown 
with the tide .• O tis a hard matter for a man to be 
willing in duty to go alone : yet fo it was with FaaL 
At ni'j frji Anfver all men forfeok me^ no man flood hy 
t»e: for a mao to fayj one God is fufficient,as M' CaU 
vin I remember hath it upon Zach.^.i 2. Co to the 
(Irong holds 7^ frifoners of hope. Strong holds ! they had 
no ftrong hold , the Cicy was burnt, and the Tem- 
ple deftroyed , and they had no ftrong hold to be- 
take themfelves to , turn toyour firong holds : s^^ts pr^* 
fidii in uno Deo: but yet notwithftanding faith he, 
thei'e was fuccour enongh in one God. So faith the 
foul , There is fociety and communion enough in one 
God ritnoman ftand by me in duty, yet notwith- 
ftanding the Lord will : for a man to go alone , and 
not to balk nor to be turned out of the way, becaufc 
he is deferted by men , cither by a principle of 
falfhood or Cowardice : truly this is one of the 
difficuUcft duties of Religion.. Tiiere 



. i 



Holinefs tfoe only way to Ha^ftnefs. 59 



There is one thing more ( I feel nnuft break ofF) 
I will buc name this one thing • and that is , To have 
a mans fpirit raifcd by oppofition , that the more he 
doth meet with oppofition, in a way of duty 5 the 
more rcfolute he is for it ; fo far is he from being 
afraid of thethreatningsof men, of the frowns of 
men, he fli:ill lofe this mans favour, incur fuch a 
mans difpleafure, and iofe fuch an advantage and op- 
porcun ty : no, his fp^ric rifcth far more for it; it is 
wichfuch a manasic is with the fire in winter: the 
fire burns the hotter bccaufe of the coldnefs of the 
air-, fo it is with fuch a f ul that is truly inflamed. 
Come to David and tell him, O there is a Gdiah^ and 
he is come out with a fpcar like a Weavers beam, and 
there is one that bears his target goes before him 5 
where is hc.«* faith Dav^d.I will fight with ^/w,faith,'he; 
his ^fpirit doth not fall by difficulties , but rifeth: I 
am not afraid of any uncircumcifcd Philiflim; ray 
Brethren , this is a true noble fpirit •, holy greatnefs of 
mind liesin this»,whena mans fpirit is born up upon 
the greatnefs of his God, and the goodnefs of his 
Caufc ; it is a bafc fpirit that is born up by the 
ftrength of his party, I have fo many men on my (ide^ 
alafs my Brethren, that is a bafe fpirit 5 but I fay, 
here is a true noble fpirit , the greatnefs of his God , 
and the goodnefs of his Caufe: and if that will not 
bear me ou:, faith the foul, let me fink in it , I am con- 
tent to perifh. I remember a godly man^ the Lord, 
faith he, will mike ^eremiah^ face like an Adamant : 
faith he, like an Adamanc, the hardefl of flones i tru- 
ly then let the florm come, and the Adamant that 
ihrinksnoc,it fearsnot, itchangeth not its hue : no 
not a jot, the Aiauianc is the famic, Cercainly, my 

1 2 ,Bcloved i 



6o Holmfs the only way to Happinejs. 



Belovedjthisis th^ Metro q{ every truly noble fpirit t, 
Nee fpe^ nee timore^ it is neither hope, nor fear that ads 
me •, I can neither hope for any thing, ne ther truly am 
I afraid of any thing thatman can do unto me ^ and he 
doth neither fear, nor faint, nor flie, but the morediffi- 
culties rife, the more doth his fpirit rife / I fay ground- 
ed upon the greatneis of his God, and the goodnefs of 
his caufe •, Now ir ye be holy men, you do not pick J 
and chufe duties , but the more difficult duties \ 
aie, the more you ftrive to rife to bring up your fpirits i 
tothem •, r, that is hohnefs^not to bring down the du- 
ty to you, but to keep up the Law,as Faul faith, the Law 
is holy and]u^^ and good -^ only labour you to bring up'. 
your fpirits to the rule of it.If you are holy men now , 
It will be thus with you. 

Thirdly, a holy man hates every falfe n^^y^and fears-it^ 
and recovers out of it, Pfal.Hp, 12S, Rom.. 12, p* the 
wotdisd^osvf^v i, its to hate itas Hell it fclf. Secondly,, 
hefearsit, ErrAp. 2 , he that fears an oMh^Scc. Ifearno- 
thing but fin, faies the holy man. Thridly, he recovers 
himfelf: he doth notlie in his fin^ Feter finned, but Pe- 
ter forrowed for his fin •, a good man is a ljv!//g fomtain^ 
will never be drawn dry vgi'ace is a living principle, it: 
doth workout the mudd m the heart by degrees, as the 
Sun dcth labour for fome time with the mift,but difpels 
it at the laft, the longer any man lies in fin after a fall , 
the more unholy his heart is •, to fin prefently atter du- 
ty, is a fign there hath been little communion with God 
in the duty : and to rife prefently after fin,is a fign that 
God hath-hold on the mzxi^^Lndthat the root of the matter 
is in him. 

Fourthly, try it by this, if you hate your own ini- 
^^uLty, if that be your great care , rfal. 1 8. 23 . Bzech. 

7- IS. 



Holifiefs the only way to fJappimfs. 6i 



7. 1 p. they fliall not fatisfie their fouls becaufe it is the 
Jiumbting block of their iniquity^ &c. 13. neither fliali any 
ftren^then himfelf in the iniquity of his life-, that is^the 
whole comfort and dehght of their lives doth come m 
by it : it is all the pleafure and the jay they liave •, iik n 
looking upon the vanity of the world, every man hath 
his Treafuie fomething that he doth chufe to himfelf, 
cither in his age, P[ai. 119. 9. or in his calling,or in his 
"acquaintance, in hiscuftom-, and it ever a man do meet 
with an opportunity of temptation ^a/i^oi-^s.f /-/>;, it is 
then •, he is to take heed to him(elf as the exliortation is 
mLuke'i. rj.you have been Conquerers, take heed 
now you be not overcome with the Devil : and you 
have fought for liberty, take heed ycu be not the worft 
of (laves 5 as that man is that is a fervant to his lufl: .• 
You have afferted the liberty of others , maintain 
your own liberty alfo , ai^d he not the fervams to 

f^n. 

Fifthly, if you be holy ^ you will have re^fecimto a.11 
the ($mmAndments^ PfaL 119.6. he that doth defpife any 
one Commandment^makes confcience of none^it is uni- 
verfality that is the great note of fincerity •, no^v to live 
in the willing negleft of any known duty, and the Law 
ofGod comes in againft aman, and the man is afraid to 
hear of fuch a duty 5 becaufe his guilt arrfes^ and his 
trouble is renewed thereby , and therefore the man 
would (liift it off^& would disburden himfelf of the fenf 
of it-, furely then thatfoul has caufe to fear, holinefs is. 
not his aim : but now when the commandment comes 5 
and the man is a co-worker with God as it were^and is 
willing it (hould be fet on upon his foul, and is not wil- 
ling to give himlelf a difpenfation from it^but he faith, 
Imuft walk up to the extremity of the rule^ and obferve 

1 3 i^ 



6i Fiolinejs the only way to Hapfmefs^ 



it to the uttermoft extent of it, for I muft be Judged by 
it, Godwin lay ^udgemcfit to the line^ dec. this is the fenfe 
of a holy heart. 

Sixthly^if you are holy, your holinefs will anfvver 
the Law of God^for it is the Law rvnttcn tn the heart that 
you muft come up to ^ you hdve obeyed from the heart that 
forme of Do^lrine which was delivered to you •, we art cafl 
into it^ as into a mold, and therefore it muft be a perfed: 
form^ there are the great things of the Law^ Rom. 11.17* 
Heb. 13, 8, 9. ^'ind it was the fin of the Pharifees that 
they only regarded lefTer things , and left the great 
things of the Law undone .• and Its the great fin of 
hypocrites whether it be in point of fin, or in 
point of duty, to be only zealous againft lefTer things : 
therefore trie your felves by thefe rules^for it is a matter 
of the greateft concernment of your lives, cJ-r. 

By thefe may you know if you are in the way to the 
Beatifical viCon •, by thele may you judge of your hoU- 
nefs^ without which no manjhallfce the Lord. 



Babyloas 



^ 



(>} 




Babyl 



ons utter mine 



T H E 



Saints Triumph. 

At a Thankfgiving for the vidtory of 

Ireland^ againlt the m[h^Au^.2^,\6^^. 



tr--~2 




Rev e l. 1 8. 3. 
Baby Ion the great is faUen^is fallen^ Sec. 

H E ereat works of the Saints in this life, , 
are to believe Gods promifes, and to lerve 



^3 1^)^. his providence, aairefledhis prailes •, and 
,^^^^^ itis the great thing that God doth exped 
as the fruit oi dllhismar*vellous works ^ that when his , 
fvdrksdofratfehtm (that is) give matter of praife >his 
Saints fhould blefs him, ?[d. 145. 10. and for this caufe 
there are three titles given unco the Saints in the Scri- 
pture. Fii-ft 5 



64 (Babilons ruine^the Saints Triumph. 



Firft, they are faid to be DY^'^thofe that take de- 
light in the works of the Lord : they being all of them 
wonderful and glorious, and only to be admired.-where- 
as other men only ftudy the works of men; and be ta- 
ken with them, but they only take pleafure in ftudying 
the works of God. 

Secondly, they are called D^l^im taking pleafure in 
them, they ftudy them and fearch into them, that they 
may find out all the excellency and glory that is in 
them ^ which at firft fight no man is able to find out^ 
Pfalm 111.2, 

Th^rJly, they are called, D^'^pfpn the Lords Recorders, 
ifd, 6i. 6, they received the promifes o[ God , and 
their accompliihment-,& of thefe things the hearts of the 
Saints are a faithful Regifter- his mercies are written in 
their hearts as well as his Laws : the one that they may 
ferve him •, and the other that they may re Joyce in 
him. 

Now you that have pleafure in the works of God , 
ye are come before the Lord this day to eater an 
eminent National mercy upon pubHke record^and if ye 
fearch into it^after a diligent fcrutiny ye will find there 
are thefe fix things fpecially to bs obferved there- 

Firft ', it is a return not only of late, but of antient 
prayers : It is one of the great Qieftions that the Saints 
of God have as matter to difpu te in all the mercies that 
they receive, whether they have them as efFe<5ls of pro- 
vidence, or as the heirs of the promife .* whether they |i 
have of them only ajus PoUticum^ o^ Evangelicum f Jj 
the one indeed nonfnnddtur in Gratia •, but the other is •• " 
now if it be given in anfwer to prayers, it is a birth of 
rhefromife^ which the prayers of the Saints help to de- 

liver^ 



Sahylons ruine^ the Saints Iriumph. 6^ 



liver, jfa. 37. 3. but fpedally when mercies have been 
long delayed^and the anfwers of prayers have been long 
deferr'd .* when Al^rahamhid prayed for a child twenty 
years, then to have the promife fpeak ; and when the 
children of Ifrael had prayed 70. year, then when they 
vv-ere even out of hopes, and gave their prayers for loft, 
now to be anfvvered in them^made them to be like them 
that dreamrto recover an old debt , and to receive a fliip 
fafe home and richly laden that hath been long at Sea, 
and we know not what was become of it, it comes 
home w^it'^ the greater joy : Why doth the Lord de- 
lay the anfvvers oi the prayers of his people.*^ not that he 
doth net intend to grant them •, for Bernard^ Friuf- 
cjjum cgrjjii ejl or at to ex orctuo^ ipfe fcribijuket in Ithro ^^''^^^^<^' 

JHd. 

But he doth wait to be gracious.Novv delaying of the 
mercy doth raiie the price of it •, now ye come to reap 
of the harveft of many of your prayers that are paft and 
gone, that you even now gave for loft.- there is a tvvo- 
fold joy that the Scripture fpeaks of as tranfcendent 3 
the joy of harveft, and the joy of fouldiers when they 
divide the fpoil .* and truly there is matter of botli 
thefe joyes in thi^ mercy adminiftred to you • for you 
divide the fpoil of the enemie, and with all you reap 
to your felves the harveft of all your former prayers 
and petitions .• Oh how did the pulpits in times 
paft found wirh fuch words as the fe , Lord^ remember 
bleeding and ^)7;^<?- Ireland ♦, Lord^ this is Ireland that is a 
cafl-outfeoflyhainone cares for '^ but when thou rnakefl 
ir^quifttion for blood remember them^&ccdnd thofe prayers 
which were put up from many a gracious heart , which 
are now anfwered, though now many of them haply are 

K dif- 



66 Sahylous rmne^ the Saints Triumf>h, 



1 



difpleafed and difcon tented with the return of their own, 
prayers. 

Secondly, it is a mercy given in when all things were 
defperate, and even all hope of a deliverance was gone ; 
'^o\vis God ahdpfouiidt'a the needful time of treuhle : 
when the enemies pov/er and confidence was high , and 
they (aid IreUndi^ our own .• we will purfue them^evea: 
take them and facisfie our lufts upon them: we wilf 
furely root out the £^^///Z) name from amongftus^ and 
we will try if they can fwim into Englandi it may be., 
their fiith will bear them up, as thatpartie hath alwayes 
fcoffed at godlinefs in all their fucceffes- but be no more . 
mockers lead your bonds increafe. 

Now when you had not an Armiein the field, the 
whole Kingdom was their own, and not a Garrifon left. 
in the whole Kingdom but one and that brought to the 
very brink of deft rudionalfo^and mu ft have been fur- 
rendred fpeedily after they made their approaches to it^ 
Now God gives in the mercy, now doth the Lord 
judge his people, and repent him concerning his fer- 
vants : when he fees that their porter is gone ^ andthM^ 
there is none fhut up or left, Deut . 32. 3 6, when there is 
no Army in the field, no fouldiers in garrifon .• now is 
the time that the Lord doth appear, and take to himftlf - 
his great power aniraign. 

Thirdly, when the Lord doth therein exceed the ex- « 
peftations of his fervants ^ a deliverance they hoped ;ii 
for, but not fo great, not fo fudden, fo that when it came , 
they je erne d as men that dreamland they can fcarce believe . 
that God would do fo great things for them, when the '^^ 
Lord is come to do them : when the fon of man comes y 
Jhallhe find faith upon earth ? its a faith in reference to the , 

coming ,: 



I 



(Bahylons mne^ the Saints Triumph. 67 



coming of Chrift for to take vengeance on the 
Churches adverfaries, I fa. 64. 3, thoit dldft great things 
for us which we looked riot for •, tor God doth not anfwer 
prayers according unto our hopes, but according to his 
own mercies ^ as he doth not reward our fervices accor- 
ding to the meafure of our duty, bnt in the mouth of 
merc-j^ Hof 10. 12. a man dothfowindutyjbuthe dorti 

reap in ore—'nufertcordts. 

Fourthly, when it is by the hand of thofe whom they 
have opprefled ♦, when the witnejj'es that were Jlain fhall 
rife again^ and they fhall deflroy their ferfecutors by the 
fword that comes out of their mouthes^ then it is the greater 
mercy, and far the greater confufion unto the enemy 5 
ifa. 41. 15. when the worm Jacob fhall threll) the moun- 
tains^ and when the arm of the LordjJjould be made bare 
in it^ and his hand more immediately feen, beyond the 
purpofe, courage and intention of men, they are enga- 
ged before they are aware, and vidorie is won before 
they know they are engaged in a Battle : when the Lord o. ^^ 
fhall bend ^udah for him, and fill his bow with B^hratm , 
and they (hall have the honour of the conqueft, that 
have had their great fliare in their Torments , and were - 
by the enemies defigned for deftrudion , and they 
fhall fall by their hand , it makes the mercy far the 



greater. 



Fifthly , when it is fuch a mercy as lets us fee ftill 
that God owns the fame caufe, and however men warp 
and turn too and fro, yet the good old caufe in which 
the people of God were engaged againft the Antichri- 
ftian party, the Lord owns that caufe ftill, and gives un- 
to his people hereby hopes of a fettlement : For the 
Lord Chrift when he rides forth in the conqueft of the 
Gofpelj he doth ride forth conquering and to conquer fnot 

K 2 all 



68 



Bnbjl'Aii rtitne^ th Saints Ir'tiohph. 



' all at cnce) but by degrees^ and doth ^ive ro his people 
yet a i^roaiidot their taith to lee,//^ tL- he of rh f^ed 
ef the ^T^ervs bi^fore rvhvjn th^y have began !cj.illx\i^y il^all 
furelytaU-, Godh-th given us therein Uof,. 2. 15. ihs 
udbj C'f .\ch3i'for a door of hope-, it is trut tn 't Achorwds 
a pleahiutviliy. and It was hveet in !t leit 1 therefore it 
was joyned with 0?r;?^e/ and ij'^77;.i':?'-butyetit was muvh. 
more Iv^-^et in reference to the hope ; for it was at the 
firft entrance into the Land of Canaan , and as thefirlt 
fruits i^ives them podeffion of the whole. 

SixthV, it is {fill a carrying on of the grand defign^ 
that the Lord Chiift hath to do m the world in the lat- 
ter daies-, for Chrifl in glory hath not only Saints to ga- 
ther home to himielf^ and to bind themx all up in a bundle 
of lifey and he doth raign for their fakes, for he is the 
headov.r /i// things for the Churches lake .* but the Lord 
hath alfo enemies to befubdued-, hemufl rAigntillhe 
hath pit all his enemies under his feety and he. will be faith- 
ful as the Fathers fervant in the one , as well as in the 
other : therefore, Rev, 14. there /j/^ har-vefl of all the 
Saints to be reaped^ and there is a jvine-prefs of wicked 
men at the fame time to he trodden^ &c.Novv the great 
enemy unto Chrift in the latter dales of the world is, 
that wicked one o'-^'o;^^ i\\d.x. Bajlon the great ^ the Mother 
of Harlots. Now fofiir as this tends to the promoting, 
of that great deiign ( as it doth exceedingly) fo far 
jQiould the Saints of Godrejoyce therein.* forthey muft 
by d^giXQs go into perdition : and though all the former 
fubjedts would be fit matter for our meditation through- 
out this day 5, and might have given us feveral Conii- 
derations of very publike concernment in reference to 
the mercy of the day, yet at prefent I have chofen this 
rather to draw out your praifcs thereby : concerning. 

which, 



f^ahylons rubWy the Saints Triumph, 69 



which I drill prefent you but with thefe three confide- 
mtions. 

Fiift, the le: ft return that you an make of a mercy, 
is praile to GocI tor it •, and it is all that the Lord doth 
expeft oi you. Hof. 1 4. ar-d we wtllgwe thee the calves of 
our lips : it is ail the promife, that the Lord would have 
his people make to liim /;? the time of their ftraits. Affli- 
dions they are (lupefa^^ive and oi <a confounding na- 
ture, and they dole the m.outh^ 'Jer. 8, 14. Lt u^s enter 
into our fenced Cities^ andl.t us be ji lent there, for the Lord 
our God hath put m to file nee : bu t mercies the v are of an 
expan(iveand dilating nature^and they open the mocth: 
asH./.^/'/^i/'^not only her hearty i Sam. 2. 1. n^as f/I:d,hnt 
her mouth was enlarged alfo. 

Secondly, if you do not return praifes for mercies ,, 
God will furely add Judgements unto mercies, and will 
turn his hand againftyou, do joii evil after he hath done 
you good : Mezekidhi'QCQivedam(^Ycy^b\xthe did not ren- 
der according to the mercy : and this brought a Judge- 
ment upon him and upon the whole land, 2C^^^;^. for S'^V- 
let me tell you, of all things God can leaft bear the de- 
fp.fing and contempt of hismercies .• there are two 
things that are very terrible to the Saints, and that they 
are afraid of , and would be preferved from. Firft that 
they reap not curfes from the Ordinances of God^which 
are ufually the great means ot blefliivg. Secondly, that 
they have not Judgements grow out of mercies, becaufe 
of their unanfwerable walking under their prefeat en- 
joyments. 

Thirdly, the praifes of the Saints are as terrible unto 
the Churches enemies as their prayers : you think it is 
your duty to pray often: truly it is your duty to praife 
G.od alfo : fox Ffal, 8» 2, out of the mouth of Babes and. 

K 3 fuckltnzs. 



>" 



70 ^ahylons ruine^ the Saints Triumph. 



fttcklings he hath ordAtned flrength to (till the enemj and fhe 

avenger : it is Ipoken of Satan, and of all fpirituai ene- 

f '2i>-2:z- mies. So the children of Ifrael, 2 c/^r^;?. when^Aw^/^r^//- 

} edGodin the beauty of Holtnefs^ God (et ambufliments , 

& they deflroyed their enemies rvith the [word that proceeded 

out of their mouths ^Orabiltbus telis^zvii. that is as mu'ch by 

their praifes as by their praiers .* therefore if you would 

not have the prefent mercy prove a future judgement , 

and if you would have the work go on, let me exhort 

you as you did give in your afliftance in prayer for this 

beginning of mercy, fo let not your praifes be wanting : 

with-hold not them for the perfedion of it / 5"^ let all 

^*-r 5-- ^1 thy enemies ferifh oh Lord^but let them that love thy name he 

its the Sun going forth in its jlrength. 

And now I addrefs myfelf unto the words .-out of 
which I would fpeak fomething as matter of your 
thankfulnefsand meditation fuitable unto this prefent 
occafion. Babylon the great is fallen^ is fallen : there are in 
the words four things to be opened, 

Firfl rvhoitis that fpeaks i 

Secondly rvho this Babylon is of whom it is fpo- 
ken < 

Thirdly why called Babylon the great < 

Fourthly why its put in fr^tentofrofuturo ? is fallen : 
and why its tec down by way of ingemination f is fallen^ 
is fallen^ &c. f I 

Firfl: who it is that fpeaks it^ver. i . it is an Angel that 
came down from Heaven^ having great fower, Sec. By An- 
gels fome do expound the heavenly hofl:s , thofe mm- 
pingfpiritSy that are fent forth for the good of the EleB : 
which are therefore called principalities and powers , be- 
caufe of that great and that glorious government that 

the 



(Bahylons rmne^ the Saints Triumph. y\ 



^he Lord hath committed unto them, during the Media- 
tory Kingdom oi Chn^^Bzech, i. the ffirit of theli- 
njing creatures is tn the wheels : fo that they have a great 
hand in the government and the adminiftration of all 
things below .-and in this doth their degrees of glory 
conlift, in officio^ in the office in which the Lord Jefus 
doth imploy them: they differ not in their nature at all , 
butonly in their office,asZ//;?r^. obferves ; anfvverable 
unto wh'jt the Lord Jefus will employ them in; for they 
are the great iniftruments and officers in the ordering of 
all things -, and when Chrift fliall give up his Kingdom, 
then fhall they lay down theirs; for Cor, i. i^^iS.he 
fl) all put down all rule , authority and power ^ de frincipatu Calvin, 
Angelico etiam intelligitur •, all power and authority that 
was fet up by the oeconomical Kingdom of Chrift, 
fliall at the giving up of that Kingdom be laid down : 
and therefore according unto the particular fervices, in 
which God doth imploy the Angels, fuch a great work 
is committed unto one Angel, and another great work 
is committed unto another, iDan, io>2i. Zach. 6.8. 
the Inflrument of Vengeance went forth into the North : So 
Kev, 7. there arefour<^ngels that held the four winds y 
that they mufi not blow upon the earth : that is, motus he Hi- 
cos^ & Impetus hojliles : and fome there are that found 
the Trumpet unto war,and then if the Angel go out be- 
fore them, he ftirs up all the Inftruments amongft men, 
and all things (liall fucceed accordingly to that faying 
o( Opera divind providenti^ Angelico adminifierto gerun- 
iuY^ anfwerable unto the work ^ fo there is an Angel 
to whom the great care of it is by Chrift committed •, 
for they are mint jlr ing fptrits fent forth for the good of the 
Ble^, 
Some by Angels underftand meflfengers and Inftru- 
ments 



7i ^abylom ruine^the Saints Triumph. 



meats raifed up amongft men, whether Magiftrates or 
Bnghtman Minifters-, and fo Brightman^ vir diqms pr^(lans (^ egrc- 
gius^ qui [uhitG^ nee expecfatus advenict^ quern admodiim res 
qit£ ccelttus deldbiintur. Suddenly and unexpededly^as if 
he hwid difcended from heaven, fome great inftrument 
that the Lord would unexpededly raiie up • which I 
lliould not underftand oF any individual perfons , and 
bring it down to this man and the other, as thcfcvcn An - 
gels full of vials wKMOiRome : not to feven individual per- 
fons^, but for ftven forts of Inftruments, and ofiicers , 
that God would fucceffively raife upfor tofinifluhat 
work, which fliould though they be many ^all concurr as 
one perfon to eifed that about which they are employ- 
ed. Now I ihall chufe to put both thefe together, and 
to underftand it of heavenly Angels , which the Lord 
Chrift imploys in thefe adminiftrations, which have the 
firft hand m the work : and alfo all men, all forts of in- 
ftruments and officers, that thofe Angels do ftir up* and 
imploy s for the Spirit of the living creatures is m the 
^ o/K : 16 2-jo wheels ^ and when l am gone forth the Prince of gmce fhall 

come : therefore the Angels, and the Inftruments ftirrd 
up, and aded by the Angels, the Lord looks upon as- 
but one perfon, (^c. So that firft the mine oi Rome and 
all the Roman power is committed unto an Angel •, and 
therefore if all the power of the earth were engaged for 
. - it to fupport Rome^ yet this Angel is a mighty Angel , 
and he will furely deftroy it .* and if an Angel hath un- 
dertaken it, he will UGt want inftruments , thofe that he 
will furely in all ages ftir up to effed it. 

Secondly, it^;^;^^ruine as it IS the work and office of 
the Angel, fo it is unto the Angels matter of joy and 
triumph : for as the converfion of the Saints is joy to 
the Angels, fo is the deftru<5l:ion of the enemies alfo •, 

but 



1 



Sahylons ruine^ the Saints Triumph. yy 

butefpeciallyuntothofe Angels that are employed as 
officers therein, as Ezech. 9 i . there are TVTi^^ unto the 
Angels the ordering of that great work was committed ^ 
and therefore they are faid to have the charge of it -^ the 
Babylonidi Armie i^\A the work, but the Angel that had 
the charge of" it ordered it. 

Secondly , of whom is this fpoken ? it is fpoken of 
■Babjlon^ Rev, 17. 1 2 . j. there is a woman [een riding upon 
ajcarlct-colourcd Beafl^full of names ef blaffhemj^ having 
feven heads and ten horns '^ and this woman bath written 
upon her forehead^ mjflerie.^ Babylon the great the mother of 
Harlots : who is it ^ ver. laft^its that great City that reign- 
eth over the Kings of the Earth : Now this could not be 
litterally 5^^^/^;^-,fbrthatwasdeftroved many hundred 
years before fohns time •, but this is Babylon in a myfte- 
rie ', the City that now rules over the Kings of the 
earth, and that was only Rdme^ a woman that did fit upon 
many waters ^ ( that is reigned over Kingdoms and Nations 
and feople^ &c ) and this woman is brought in riding , 
which is an Emblem and expreffion of power and au- 
thority throughout this whole book : Now what is the 
Beafi that the woman rides upon ? it is regnum five im- 
perium Romanumy which becaufe of its blood and its 
cruelty, hath been alwaiesexprefTed by a Beafi with a 
/r4r/^^^tf/^«r,&c. and this hath three names given to it 
throughout this book .• for all the old enemies , that 
were ever any of the antient perfecutors of the Church, 
is to be found in her, the blood of all the Saints s therefore 
is faid to he found in her^ becaufe in her was the cruelty 
of all former perfecutors to be found, i?ei;. 1 1 .S.fpiritual' 
h ^Sy?^^^ 5(?<i?^w:not litterally Sodom-jk: their filthinefs 
called Sodom,2Lnd for their Idolatry Egypt and Baby Ion: ioi 
there is allldolatry.Sorcery & Cruelty-jfo that the evils 

L that 



74 ^abylons rutne^ the Saints Triumph. 



that have been in all former perfecutorSjis to be found in< 
them / ?,nci therefore it is called ^.t^y^,^ by way of al- 
lufion,as the Chmches of Chrtfl are called Zion and J^eru- 
falcm^ and the ifrael cfGod^ Rev, 7. the Lord keeping to 
the old names : fo the enemies alfo are called Egypt and 
Babylon^ the Lord keeping unto the old names and an- 
tient refemblances ; So then Rome and the power there- 
ofj is here meant by Babylon : for it is to be underftood ia 
a myfterie^ or in a Ipiritual fenfe. 

Thirdly, why is it called Babylon the great ^ I anfwer 
iti is called fo upon a double ground. 

Fu'ft, becaufe of the greatnefs of its ftrength, and 
glory . it was theftrongeft and the moft fortified place 
in the world •, in fo much that when the Lord did employ 
Cyrus in the work, it was thirteen years fiege, that they ' 
were fain to cut the River Euphrates intochanels^anci 
draw it dry, and enter the Citie by the chanels of the 
River -, in that pit where Bdtf]uz.er the King and the in- 
habitants of the City were found to be all of them bu- 
ried ; and ilie was the original 01 the Nations unto 
which they did all bring their glory : and fo it is with 
th/i Citie, the merchants and the great men of the earth 
trade with her^is Rev. 1 8.3 .fo that to fee R&mammflore is 
one of the glorioufeft fights that this lower world coul3 
Mpflzcntlns ^^^^^^ which Fulgentius admiring , raifed up his heart 
higher by this conCidevnion^^antum fplendeat cceiefiis 
Bierujalem^ cum adeo fulgeat terrefiis Roma''. &cc. 

Secondly, it is alfo Babylon the grCwit, becaufe of the 
greatnefs of their power, and dominion .- She did fet up- 
on many waters^ and did rule all the Kings of the earthy as 
Babylon did fay of old, ^r^ not my Princes altogether Kingsi^ 
and therefore, becaufe of their dominion, they are cal- - i'\ 
kd the great City^ and the great City i\iz.i rules over the 

Kings 



'^' 



I 



^ahylons ru'me^ the Sauits Triumph. 75 



Kings of the Earth •, and ytt this great Luafr^ fo» of 
the mormngyHnfl fall from Heaven and be brought down un- 
to th: du(l. 

Fourthly how is it fiiid^is fallen < put in pr^terito 5 

Firftit isput mthe Pr^/^r/^t^/^^^^and that is ordinary 
with the Hebrews. 

Secondlj bj way of Ingemination .• and they do imply^ 
Firft certainly: for itisafpeech of faith, fpeakingof 
things to come as if tbcj were already paft. Secondly it 
notesthe fuddennefs of it 1 it was at hand •, as Chrift 
faid,/^ is fin/fbi d. that is, it was now neer to be ended-5and 
fo, it IS fallen : that is, fidi to mitura. 

Thirdly it notes an utter ruine and deftruftion in the 
fall •, for it ts fallen^ it is fallen ^ ( that is ) it is greatly , 
eminently, utterly fallen. 

Fourthly, it is adeftrnftion generally publiflied over 
all the world, and with a great deal of joy fpoken of by 
the Saints, as appears afterward, when they give God the 
glory of taking vengeance of the great rvhore^ &cc. for the 
repetitions in Ncripture do really note great affetflion , 
Pfal, 22. I. MjGod^my God^xvhy hafl thouforfakenme ? 
pfaL 137. 7, Down xvtth it , down with tttothe ground : 
as Sa?n. 18.23. Abjolom my Son^ mj Son : and iJa.iS. 10 • 
precept upon precept y line upo/2 line^ &c. the expreilion is 
taken from fa. 21.9. Babylon is fallen^is fallen^ Sec* its 
fpoken of antientandlitteral Babylon, and it is applyed 
unto myftical Babylon^ Rev^ 14. 8. there we have a three- 
fold diicovery ot Antichrift. Firft , there ts an Angel 
flies with the everUfling Gofpel ^ and they do publirti the 
Doftrine of the grace of God in Chn/}^ openly againft 
all the inventions of men .• and denounce Judgements 
againft all Idolatry,c^f. Secondly, Ro??^e not repenting 
thereof 5 now the Lord declares it to be Babylon.^ and a 

L 2 Church 



76 Bahylons ruine^ the Saints Triumph. t 

Church of God no more, and now it is fallen: ^am 
JRuin^ Bahjlonis jaciuntHr fundajnenta : and now the 
Lord having declared it to be Bnhyloi^^AotX^ begin to pre- 
pare waragainft it. Thirdly, then thepeopleofGodrife ^ : 
higher , and declare no communion withher, and that | 
whoever doth receive her mark and Image ^ he ^lall drink of I 
the f me mm of the wrath of God ^without mixture : effici" I 
ILuther.. am hrevi ut Anathema fit ejje Fapijiam : hnthct,, % 

But now the work is at hand •, there is none of the 
enemies of Chrift Co great as mylferie Bahjlon : and 
there is none of his enemies towards whom he hath 
ufed fo much patience and long fuffering, bringing them 
to deftruftion but by degrees : feveral vials have been, 
pouring out upon her • degrees of wrath poured out 
upon them, and yet every one of thefe degrees is a fall 
of Babylon : but yet the laft and utter ruine of it is to 
come; but it had ens, for the word is gone forth of the 
mouth of the Lord^ that he will have war with this Romifh' 
Amalcck^ and never have peace with it, till it be deftroy- 
ed •• He hath [did y Gre at ^zhylon is fallen y^c. 
' ', Hence the Obfervations are Three : 

Firjl y R ome, myjlerie B ahylon fhall certainly fall. 

Secondly) It [ball utterly fall , and be broken with 
breach upon breach ,. and deftroyed with, a double 
deftrucftion. 

Jhiraly^ The fall of it the Saints of God look upon as mat^ 
ter of the.greatejl joy and Triumph'^ Babylon i/ fallen, is 
fallen -^it js a joyful voice to he heard in Sion by the inhabi- ' 
tapts thereof^ and they that fland with, the Lamb there- 
upon, 
"IPoIhi'^o, The Do(5trine from hence is : Bome^ that is, myfiical 
Babylon (hall certainly fall: which will appear if you con- 
fider thefe particulars.* 

lirft. 



"Rahylons ruinej the Saints Triumph. y ) ' 



Firft^confider theenemie chat hath fet himfelf againfl 
RomC'^ is one that is able to effed it^and that is the gteat 
and the Almighty God .- and if he lift up his hand to 
reap, if he whet his glittering fword^he will furely make 
a {laughter, Rev. i8. 8. flrongis the Lord God who judg- 
ethher: itis uwQ^Babjlon hath all the ftrength of the 
earth on her party, the Kings of the earth do bring their 
glory to her^ and give thetr power and flrengtb to the Beafl • 
itis ^tV:«/.r/;';p.:^<i;i/., all their nmural power and ftrength 
is given to her, and all their civil power and ftrength or 
authority .* and therefore a m?n w^ould think it impof- 
fible for any to make war with the Beafl : But they have 
a ftrong God againft them, and he hath undertaken it , 
and the Lord will never make peace with Home : this is 
that fpiritual Amalek with whorn God will never make 
fe ace from Generation to Generation : there be fome of 
the enemies of God that fliall be converted in the latcer. 
daies.' and many of thofe Kings the Lambfliall over- 
come, not by their deftrudion,but by their converfioa .* 
for he will uphold them afterward, though they had 
been his enemies : but with Rome he will never have 
peace,but will be a profefTed enemy unto them for ever : 
the enmity between God and them is like the enmity 
between the feed of the woman and of the Serpent^ that 
fliall never be reconciled , never have an end. 

Secondly , look upon the caufes of their deftrudi- 
on .• and they are mainly four, and all of them will bring 
eminent deftruftion with them •• 

Firft, becaufe they corrupted Religion,and that both, 
in dodtrine and worfliip : they have made all the Nations 
of the earth drurik with the wine ofherfornication-^zvid this 
they have done ma golden cup : they make fair and fpe- 
aou.s pretences , and call themfelves the Church of 

L 3 God ; 



8 Sahylous nihie^ the Saints Triumph. 



Cjod: Rom£ vcndimttirommA : nihil tame n ag^ts fi:/e lege 
Lfid.Viv. ^ formtdiifancitf^pnimoris : Ludov.Vinjes, Relig'oniii 
Do(5lrine and worllii p is very dear to God^ and he will 
not have \zto be corrupted: and therefore he is an utter 
enemy unto corrupters ^ bacthis is the mother of Har- 
lots, and ot" all the abominations of the earth. 

Secondly^ becaufe the Kings of the earth have con-imit- ^ 
tedformcattonmthher \ i^^;»^ hath been the great cor- 
rupter of Kings, and of all men that have been eminent 
in authority-, and this is their laft refuge.. Rev, i6 14, 
they fend forth their £;»/jJ.^r/f^ unto the Kings or the 
Earth, and of the whole world .* it is a great mfluence 
that they have had upon the authority of the world : 
Now Kings they ifand in the place of God, and hear his 
Image in refped ot government .* to have them corru- 
pted is a great provocation unto God^and a great occa- 
fion of deftrudion unto the world. 

Thirdly, by reafon of her merchandize ^ the merchants 
of the earth are waxed rich through her delicacies .* what 
is this merchandized it cannot be meant of merchandi- 
zes in a litteral and proper fenfe .• where it is faid , vtr, 
1 1 . 1 2 . the merchants of the earth [hall weep and m cum 
over her ^^c not that men QiiiU merchandize no more 
for gold, and pearl;, and precious things, which ordinari- 
ly merchants trade about : the merchandize of them (liall 
- not ceale when RomeihiVi be deftroyed : for the world 
fliall continue, and trading Ihallftill be. In the 13. ver. 
w^e read part of their merchandise to be the fouls of men .* 
c^udi nnllo modo in propria vocum natiira hdrere^fcimus nos. 
^^'^'•'^^''^^^ It is fpoken of fpiritual merchandize , makmg fale of 
the things of God, and the Ordinances of God, and the 
fouls of men for their own gain and advantage : which is 
unto the Lord a great provocation : Rome is another 

7ye •' 



^abjlons ruine^ the Saints Triumph. j^ 

Tjre : as Tyre was the Mart of the earrh for temporal 
things • fo is this City riohile emporium rernm ffirittiali- 
nm^ and ir en grow great and are advanced by this mer- 
chandize, C^TT. 

Fourthly, for her cruelty , Chap. 1 8. 24. in her was 
jourjd the blood of the Prophets^andof all the Saints that 
were flatn upon the earth •, and God will not fuffer the 
blood of his Sains to lie unreven^^ed • thecrv of blood 
the Lord cannot deny to hear^though it be but the blood 
of men: but much more the blood oi Saints : for pre- 
cious in his figh: is their blood •, he hath a bottle for thdr 
tears J much more will he make inquifition for blood : and 
if the blood of anyone of his Saints be fuch a burthen 
that God cannot bear it at the hands of men-, how much 
more when the blood of all. the Saints (lull be ihed, the 
Prophets and Martyrs of ^efus < Specially confidering 
that their cruelty Ihall grow , and they (liall be mo e 
bloody towards their end • for whereas, the witnefles be- 
fore did but propheftes in S^uk-cloth and a\\)es : now they 
mufthavea tmie/-^^f /r/'/W^and that with the greateft 
cruelty and revenge ; they fhall re]0'^ce overthem^and 
keep thetr dead bodies upon the earth, and no man fhall bury 
them. 

Thirdly, it is the great defign that Chrift hath in the. 
latter daies of the world^ todeftroy this Beafl: • the lafl 
enemy^ Dan. 7. is ths fourth Beafl : and in the fourth Beajl 
there is a little horn that llall be more fierce then his fellows : 
and ver. » i . before that the words that the hornjpake^ I be- 
held till the Beaftwas defiroyed' all the Roman power 
doth periili in the little horn: in the deftruftion of Anti- 
chrift 5 all the Roman power (liall be utterly broken : 
there were ten horns that did arife upon the irfe of the 
^..eaftjand there was government given them, and power 

fucceifively ^ 



\ } 



80 (Babylons ruineythe Saints Triumph. 

fuccelTively : but when this little horn iliall bedeftroy- 
ed ; never a horn (hall ftvind up in the place thereof any 
more •, and therefore, Rev. 1 6. we fee th:^ vials that are 
poured out zx^but degrees of wrath upon Rome Antichri- 
ftian, arid we have feen many of them in a very glori- 
ous and unexpe<3:ed way already accomplifhed , and 
therefore we have great caufe to truft Chrift for the 
effefting of the reft •, and he will turn tht: heart of the 
Kings agdinfl them that they flull hate the whore % they that 
did fupport her, they Ihall become the greateft inftru- 
ments to deftroy her • as the feals have hid their ef- 
fed upon Rome Pagan , and the Trumpets upon Rome 
Chriftian, fo fliall the vials upon Rome Antichriftian-,for 
this book* of the Revelations doth mainly concern 
Rome : for there is a double prophefie •, fata Ecclefut ^ 
Imperii : and they are the two great works Chrift hath 
in defign after his afcention. 

Fourthly 5 it fliall furely bedeftroyed^becaufe they 
fhall never repent, Rev, 16. 9, 1 1 • When the vialispour* 
ed out upon the world^ they were fcorched with fire -, exceed- 
ingly enraged, and they blafpheznedthe name of God which 
had power over thefe plagues , but they repented not to give 
glory : and upon the feat of the Beaft, they Blafphemed 
God becaufe of their pain , but repented not of their evil 
deeds ♦, and the ground of it is, becaufe moft of them 
generally;, they that embrace the Doftrine and worfliip, 
are reprobates : and the Scripture doth make it a dange- 
rous fign of reprobation, C^.t/^. 13. 8.17. 8. They that 
wonder, who are they f fuch whofe names are not wrote 
in the Book of life from the foundation of the world : 
Now if men be under the hand of God in wrath , and 
one judgement doth make way for another , God will 
- punifli them feven times more : furely they muft be ut- 
terly 



Sabylons ruine^ the Saints Triumph. 8 1 



terly deftroyed at the laft : fo it was with Rome, onQ 
Judgement makes way for another .• and one vial doth 
prepare and fit the fubjedl for another ; So that as un- 
to the Saints one mercy doth but prepare the fubjed , 
and open the door unto another, foalfo to ungodly 
men one judgement makes way for another , and their 
hearts are hardned unto their own deftruftion. 

Fifthly^ it is the expedation of Chrift , and all the 
Saints, and all their prayers have been poured out this ■ 
way. Fkft it is the expcdation of Chrift, he is fate down 
at the right hand of God^ t^ac/^^, expc^ing the reft , 
which God hath promifed him, that all his enemies (liall 
he made his footfiool ^ and Chrift s prayers fliall be 
heard, and his cxpeftationfliall not be fruftrated , nor 
made void-, and all the Saints have laid up prayers for 
it, for Rev, 1 6. i . the vials come out of the Temfle : there 
is a double voice in this book , a voice from the throne^ 
quod immediate a deo frofcifcitur •, and out of the Temple , 
cumfrecibusfanBorum Impetr atur ^ Brightman, There- ^^^' ;. 
fore all the degrees of wrath that Rome hath had upon 
her, hath been from the prayers of the Saints, and not 
by their Power, and it hath been their expedation long 
ago, that Rome fliould be utterly ruined : Horreo dicere, i^^antius 
dicam tamen , quiafuturum ejl , Romanum nomen de terrA 
amovebitur. 

Now God that hath raifed this expeftation in the 
hearts of his people, and drawn out this fupplication,he 
will not fruftrate their expecilations, he will fulfill their 
petitions. 

J II the Roman Porverfha/i utterly fall : they ftiall be de- 2)^^. 3, 
ftroyed with double deftrudion, ^er. 17. 18. and the 
fword fliall be double upon them, Ezek. 21,14. Babylon 
is fallen^ u fallen: 

M Firft 



indK 



Si (Babylons ruine^the Saints Triumph. 



Firft the deftrudionof Babylon as from God, it fhall 
h^ pure wrath ^without mixture J Rev. 14. 10. thej had a 
cup offornicdtton with which they made all Nations to drink -^ 
"Now God hatha cup of indignation alfo^ that which 
they muft all drink, and it is poured out without mix- 
ture •, if water be mixed with wine, it breaks the force 
of the wine , fo that it doth not fo foon bring a man to 
drunkennefs as pure wine does ; this notes fummum 
poenA (everitatem , judgement without mercy. 
Here the judgements of God that he exe- 
cutes upon men , have mercy mixed with them •, 
there is a mixture of hght with all their darknefs , 
nen danturfurA tenehrd : but in Hell there fhall be judge- 
ment without mercy^ and fury without compaffion : and 
truly the judgement that fliall come upon Rome fhall 
have a great refemblance of the Torments of Hell 
with it : and therefore their judgement is very ter- 
rible. 

Secondly, it fliall be an utter deftruflion^which fliall 
be the more Tormenting becaufe it fliall be in the height 
of their hopes j Rev, iS.j* when [lie flu/lfay^lfetasa 
^^ueen y and am no ividd(W^and [hall fee no forrorv- : the 
thoughts of Babjlon have been and ftill are high^ and are 
eminently confident of vidories and fucceffes, and yet 
ver. 8. her plagues come in one day^zs Sodoms with fire and 
brimftone. Rev, 14 10. thty fhall be tormented with f re 
and hrimflone t, God will as it were rain Hell out of 
Heaven upon them .* he hath fire and brimftone for this 
fpiritual Sodom ^ that they fliall not know it till it comes 
upon them .* when they think themfelves fafe^then fliall 
judgement come,and Babylon fliall fall into the Sea like 
a mill-ftone fuddenly and irrecoverably. 

Thirdly, the judgement fliall com.e 'upoa all parties, 

and. 



I 
I 



Baby Ions ruine^ the Saints Triumph. g^ 



and upon all degrees and conditions of men that joyn 
with them-, all thofe that do partake of their fins, fliail 
have a (liare of the plagues: there is 4 vial uf on the earthy 
that is upon the common people. 

Secondly upon the Sea alfo there is a vial, the jurifdi- 
(Sion of Rome. 

Thirdly, ufonthe r/Wr/, their minifters and Inftru- 
ments that advance this authority , all the minifterie of 
Rome that carry abroad this power over the world. 

Fourthly, nfon the Sun ydW. Princes andMagiftrates> 
and all powers fo for as they hold of Rome, 

Fifthly, there will be a vial alfo upon /?<?;??^i? it felf;, the 
throne of the Bea/l-^ in the Lords time, all this will be ac- 
compliihed, and the day haflens apace , and there is no 
degree from the higheft to the lowed that fliall efcape : 
no place lliall proted a man-,for the vial is poured out by 
the Lord, and there is no efcaping. 

Fourthly,there is an utter defolation defcribed^it (l)a/il 
become a?^ hal/itationf or Devi Is ^whichlovQ to be in folitary 
and defolate places, and it fliall be a cage for every un- 
clean and hateful btrd'^ ^s Sodom was^it fliall be a monu'- 
ment of wrath unto all the world, Ifa. 13, 19, 20. Rev. 
1 8. 2 2, 23. The voice of Harpers and Trumpeters jhall he 
heard no more in thee, &c. and the light of a candle jhall 
jhine no more at all in thee^ Sec, 

Fifthly, God will ftir up the Inftruments of venge- 
anceto do their utmoft to deftroy them-,as he had before 
put it inthe hearts of the lo.Kings to fet her up;fo flial he 
alfo pat it into their hearts tocafl her down , they fhall 
make her defolate and naked^ and eat herjlefl)^ and burn her 
mthfirCjK^v, 17.16. and Rev, t8. 6. reward her as fhc 
rewarded you, double upon her double : and if the Lord 
put a principle of vengeance into the hearts of cnen,and 

M 2 . com- 



84 ^ahylons ruine^ the Saints TriumDh, 



command them to do it, furely the deftru(5tion may be 
exceeding fearful, when the Lord does bid and com- 
mand men to be cruel. 

Laftly, it fl^all make way for their eternal deftrudion. 
For a man to undergo Temporal affliftions^though they 
be grievous^ yet it were not fo much, fo his foul might be 
fivvcd in the d^y^cf the Lord : bnt when death goes before y 
nnd^Hdl follows after , this is the greateft mifery : Now 
this iS the condition of all \\{2ii follow the Beafi , a?7d re- I 
cewe his mark^ whofe names are not written in the Book of , 
the Lamb •, and therefore Rev, ip. 20. the Beaft was ta- 
ken and the fdfe Prophet^ and they were cafl alive into a 
Lake that did burn with fire and brim f one : Truly then 
it is terrible when judgements do make way for a mans 
everlafting deftrucftion , and eternal ruine. 
Docl.i, 7he dejlruci-ionof ^o'ca^^ and every degree of it ^ the 

Saints of God do look upon as matter of joy and triumph : 
therighteouslliallbeglad when he fees the vengeance 
that fhall come upon Rome^ and fliallwith a holy fcorn 
fay, as they do upon the fall of litteral Babylon , if a. 14. 
How art thou fallen from Heaven , O Lucifer^ fon of the 
morning : Rev. ip. i. There is a voice of much people in 
HeaveniUQdiVQn that is put for the Chmchjaying^ Amen 
Hdlelujah^becaufe the Lord had judged the great whore^8cc. 
But, what is there in their deftruftion thatisfuch 
matter of joy F to hear of the (l:iedding of blood, and 
the deftrudion of many thoufands, and thofe many of 
them poor fouls very unfit to dye < to(cQ thtm in gar- 
ments rouled in blood^is this matter of joy F a man would 
rather think you fhould rather fit down and figh, to the 
breaking of your loins. There are many things in it 
matter of joy and triumph unto the Saints •, as firft rhey 
rejoyce in the Judgements of God; Rev.ip.z. True and 

righteot^ 



Sahjhis ruiue^ the Saints Triumph. 85 



righteous arc thj judgements %f{)r thou hafl judged the great 
^vhore •, they do tafte a fvvcecnefs even in the juagements 
of God, as Ezek. 3. i . ft was in mj hclly as honej ^ even 
that roll which contained nothing but bitter himenta- 
tions 5 yet it was very fweet to hnn : the Saints love to 
kt C\in^ with his [word girt upon his thigh : andcloathed 
with a veflure dip in blood ^ and treading the wine- pre fs 
alone , travelling in the g-eatnefs of his flrength ^ Jja, 
63. 1,2. 

Secondly, becaufe God hath appeared for the Chur- 
ches caufe^and hath owned their quarrel, and hath aven- 
gcdthc blood of hts fervants at their hands , Rev. 19. 2. 
when God doth appear for them, and doth not leave 
them unto the will of their enemies , but doth awake as 
a Giant in the behalf of his people, this hath alwaies 
occafioned fongsandrejoycingin his people^ the Lord 
hath triumphed glorioufly over the horfe (^ his rider^Exo. i 5 . 
not that they do triumph meerly upon the account of 
their own fafety .• but they triumph becaufe God hath 
triumphed over his enemies: elfe to fee fo many drow^n- 
ed in the mercylefs grave, who would not have pittyed 
them r" 

Thirdly, of all the Churches enemies that ever were, 
this is the crueleft enemy •, the fourth beafl is worie then 
any of the former- and in the fourth beaft the little horn 
rvas more fierce then his fellows 5 they have been alwaies 
drunk with blood, and their endeavour was to weare out 
the Saints of the mojl High. 

Fourthly, it {hall be thelaft enemy • for as fooiias 
they fliall be deftroyed, th^feventh Trumpet founds^ and 
then Jhall the my fiery of Godbefinifbed : it hathbeen an 
enemy to the Church of longeft continuance of any ; 
their oppreflions have lain longeft upon the Church 

M 3 of 



g(5 B(ihylons ru'tm^ the Saints Triumph, 

of God •, and the longer a burthen doth lie and hath 
been complained of, the greater mercy you would count 
it to have it taken off .* if to be 430. years in Egypt^d.nd 
70. years in Bahjlon^ be a long tim^e for the people of 
God to indure ; yet this is a bondage that lafts 1260. 
daies in the gteateft tyranny and rage that can be : they 
Tread down the Tcmfle^ Rev. 1 1. 1, 2. 

Fifthly, when this enemy iliallbedeftroyed^ the cup 
of her fornication (liall be removed , by which the men 
of the earth^but fpecially the Kings of the earth have been 
made drunken. Rev. 18. 1 1. Now there is no man fliall 
be theinr.erchants more : they had Chap-men abun- 
dantly before , but now there (liall be a dealing in that 
trade no more : the fame God that did caft out Satan in 
the Pagan way of Idolatry, will alfo caft out Satan in 
the Antichriftian way of Idolatry : but thej jhall not de- 
ceive the earth by fuch forceries any more : tor there is by 
this means a cloud that hath filled the houfe , and no man 
could enter wto the Temple^tv, 1 5 .8. there was no confi- 
derable number of menconverted,there was fuch a dark- 
nefs and a fmoake upon the ordinances of God and all 
his difpenfations : but all fhall be removed. 

Sixthly, Laftly from th€ glorious fruit and confe- 
quences that fliall follow upon the deftrudion of Anti- 
chrift , the people of God will have great caufe to re- 
Joyce and praife God : He name only thefe four. 

Firft then the Kingdoms of the world jhall become the 
Kingdom of the Lord and of his Chrifl ^ Rev. ir. 15. 
there fliall be multitudes converted unto the 
Lord. 

Secondly it fliall be the inlet of all the promifqp': now 
Chrift fliall be called, the word of God: he was fo before, 
but now he is called fo for the accomplifliment of it: 

as 



Sahylons ruine^ the Saints Triumph. 87 



as Exod» 3.6. hj the name ^^ehovnhCod was not known 
unto them. 

Thirdly, then all perfecutions fliall ccafe , Rev. 20. 
Satan jhall he bound^ fo that he fliall not ftir up the world 
to the perfecution of the SaintS;, as he had done in times 
part. 

Fourthly^iV^n? ^erttfalm fl)all coine down from God out 
ef Heaven ^ there fliall be that glory of the Church that 
the Kingdom and dominion under the whole Heavens fljdll be 
given up to it^ and they [hallpojjefs it for ever and ever , 
'D^n^'], the mountain of the Lords houje jhall be exalted 
en the top of the mountains •, there is a triumphant ftate 
of the Church that is yet to come in this life ; when all 
the glory of the world lliall be brought unto the Church 
and people of God. 

Seeing God hath in a degree accomplidied this in this Vfe. 
late mercy, do you rejoyce with Triumph, and {:xy great 
Babylon is fallen ^ for they are fome of the moft blind 
and Jefuited Papifts in the world ^and thofe that profefs 
orherwife, yet they do enter upon the Popifn intereft , 
and engage in the fame quarrel with them -, and take 
heed you be not deceived with vain words •, we (ee how 
not only this, but the neighbor Nations do declare 
againft them that feek to promote that caufe of tyrannic 
andopprefTionwhich you have hitherto fought againft .• 
let not your difcontents carry you to i;he quite contrary 
point of the compafs : and your zeal againft feds and 
herefies, raakeyou to fuccor their prophanefs, and to 
enter upon their intereft, and thereby to deftroy that 
which you have endeavoured to build, and to pluck, 
down with your own hands , that which you have fo 
much with your purfes and prayers laboured to let up. 
He only fpeak briefly to thefe five particulars ^ to 

quicken 



8^ !Babylous ruine^ the Saints Triumph. 



quicken you in this duty of praifing God. 
^ Fii'it it is a command that God doth give to all his 
Saints to rejoyce at Bdbjlons downfal , Rev, i 8. 20. re- 
Joyce over her thou heaven •, univerfajanctorum mtdtitudo^ 
all the Saints^ but fpecially the Prophets and the Apoflles^ 
the faithful Preachers of the word of God, let not them 
be laft in their joy and praifes, that had the great hand 
and were firft in praying for it : it is your duty , and it 
lies as a command upon you, and if you make con- 
fcience of other commands, do not for fancies difpence 
with this. 

Secondly , they be E.omes merchcints only that be fad 
atit;let them 'i.2.Y^Rev,\%. 10. k^Us das that great Citj 
Babylon,/^/?/^/^ mighty City : this doth not befit the Sons 
of Zion, but the merchants of Babylon ♦, and truly let me 
tell you 5 a man may receive the mark of the beafl in his 
r(g-,^/^/^^W, and may ftrongly promote the Popifli inte- 
reft 5 that doth never wear it by profellion ii\ his fore- 
head. 

Thirdly , if Babylon fliall fall, then come oii^t of her 
my -people^ faith your God: when i^<?;w?^ doth fall, now is 
the time to preach that Dodrine ; there may be many 
of the Eled of God that mzy delitefcere^ and be enfna- 
red by Rome fome way or other, that do not wholly fol- 
low the Beaft, and r(?^tf/i;^/'///;;^.t^^ .• but how ever now 
God goes forth in Judgement, c^^^^i? out of her : let me 
exhort you in the name of the Lord, do not cleave to 
Rome : now you will furely partake in her plagues , if yot^ 
do joyn with her in her fins ; and if you take part with her 
now, you come in at the worft time when it is falling, 
when Popery is falling : now ye that have been againfb 
itj, prayed againft it, fought againft it, and now by a wile 
to be brought into it to Tupport it 3 when it is falling, 

now 



1 



^ahylons ruine^ the Saints Triufnph. 89 



new its Judgement is at hand, it is the gieateft vanity 
that can be. 

Fourthly : then a man were better with patience faf- 
fer with SiOrj^ and the Churches party a while ; rather 
then joyn with the Romilli partie and be rumedwith 
themm his end;, Rev, 14. 12. here is the patience of the 
Saints ^ yc Ihall fuffera while and be trodden down by 
them, and you muft (lay for the full accomplifhment of 
this promife for yom ddivQr3.ncC'^ hut I rvillfurely come 
and will recommence all your patience ^ and therefore be 
nor difcouraged and faint inyourmiads, let not your 
hearts turn back unto Egypt ^ and hanker after Rome,:ind 
thofe remnants of Baal ^ which God will furely de- 
ftroy. 

Tifthly,hovvabundantila3uldyou be nowin prayer 
for thefe two reafons ^ 

, Firftj becaufe the time draws neer, ffow your prayers 
fliallnot belongunanfwered, Dan, 2* 19. and ye (hall be 
fure of a gracious anfwer. 

Secondly, the Lord doth let you fee, that he hath be- 
gun the work-, now follow him : the Promifes do begin 
to hringforth^ let us not be wanting to aflift them in the 
hirth ; if ever you would pray, do it now , when God is 
doing the mercy ; and you may expe(5l a prefent return : 
the Judgements of God upon his enemies and yours do 
invite your prayers. 

Laftly;, beg of God for your Governors , that they 
may never comply with Rome : which hith brought f j 
great miferies upon all Chriftian Princes andcftites, 
complying with Rome uponPolitick refpeilSj thong 
not upon Religious : O lee us abhorr it, and defire Goi 
to keep their hearts from it : for Rome (liall perifli 
Bahyhn [hall fall • and truly there is noparcie be the 

N wh 



^o ^ahylons ruine^the Saints Triumph. 



v^hat they will be, and let his refped be what it will,that 
do comply with them , but they will fall with them ; 
for they are the people of Gods curfe^ with whom God 
will never make peace, and therefore neither fhould we.- 
Queen Elt\abeths Motto was^ No peace with S fain : So I 
fay, No peace nth Rome : and truly tlut is the way to 
have peace amiongft your felves, and to have your work 
carried on ftrongly> when you do firmly /?^W with the 
Lamb upon momit Stm ^ and be not lliaken fometimes 
thisvvay and fometimes that way : favouring this way, 
and then another , as it ftrves our Politick ends :. God is 
mthyou whilefljon he with htm •, and if yoa be through, 
for him he will be fo for you •, if you be not, the Lord 
win furely leave you toperiiliby that hand with whom 
you finfully comply : as the people of l^rad did w^hen 
they complyed with Ajfyria : if they will go to King 
5?4rr^^ or go ro Sg^^/- for help they (hall (iirely by the 
lame handperilh, and the Judgement came upon them 
from their helpers in the end. 



Gofpel 



9« 




Gofpel Order > 



A 



Churches Beauty. 



Preached when Mr. Strong was 
chofen PaftorjDfc.p.id^o. 

Col. 2.5. 

Forhhott^h I be abfent inthe flefh,jet AW J with jeu in the 
ffirit^ joying and beholding jBur order^ &C» 

ches perfeftion doth ftand in thefe two 




things, in their faith^and in their order / and 
indeed all things that are neceflary to its 
glory^ that it may h^frefenud rvithoHtffot to God^ arc to 

N 2 be 



9^ 



Gojpel Order ^ a Qmrcl es beauty. 



be reduced to tbefe heads : It iS> your ferfeffwn that I 
earneftly ^f//r^5 2 C^;-, 13.9. Theietore I (liall endea- 
vour to inftLU(5t you ia both thefe : that you may be led 
onto perfeftion by it. As for matters of faith , it hath 
beenttieconftantxourfe of my minifterieamongft you-,. 
Now 1 ihall fpeak fomething to matters of order ^ that 
fo there may be no part of the councel of God that con- 
cerns your duty hid from you. 

Now the order of a church doth confift in three 
things .• and fo I find the word ^-''C<^ ufed in the Scripture. 
Firft ic is put for the holy and orderly walking of every 
particular member,, when they do ail walk by rule , 
X Thef, 5 14. Warn them that are unruly:^ dijorderly y 
z Thef, 3.6. Withdraw from every brother that walks dif- 
orderly: (that is) that doth not walk with a right foot 
towards the Gofpel : whofe converfatton is not holy as 
becomes the G off el of Chrijl :znd fo. order belongs unto 
mens converfion. 

Secondly, it is put for the right adminiftration of all 
the Ordina^vces of God, according to the riile$ and In- 
ftitutions of Gpd, Heb, 1.556. The order of MelchiT^deck^ 
is nothing elfe but the Inftitutions, or prefcribed rules 
given unto Melchi'^edeck *, and the order of Aaron ^ are 
the rules prefcribed by God for.thePriefthood oi Aaron: 
and fo Bezaon //^^r^ii?/, cap.7. 15. makes the word. 
yjtTtt w§/r aii;d'y^7«. rc/z^i' .to be all One : and fo we ufe it 5 
I chron.. 1 5 . ^3 . We fought him not after the due order : 
thatis,according tothe rule^andto the inftitutions* of 
God: fo th^t when all ordinances are adminiftred accor- 
ding to the Lords Inftitution, thu is the order of the 
church ; for then the order of God is obferved. 

Thirdly 5 it notes the due fubordination that is ap- 
pointed by Chiift to be obferved ia the Church : fgr 
V. that: 



Go/pel Order ^ a Churches beauty. 95 



;that dliOisorJer , i Cor. I5' 23. j!l !l)a//arifi^ hut 
ever) m^j^ in Ins own order : I-^irjl Chrifl , and then they 
that are ch/i'ls at his coming .* and fo oaler is oppofed 
toco itufiMi , when no man knows nor keeps his own 
place and il::ui:>n iu the bo.ly : Wlien they that rule^ 
keep their place^and they ihat are to be ruled keep their 
place •• and they do it with iubjecflion to Chrift, as be- 
ing concluded under the Power of nn Inftituticn^ that 
is properly order : for the word Tc^t>^ is military, and ta- 
ken from the order of an Armie : Now there a.e three 
things that make an orderly army. 

Firft . that every fouldier walks honeftly , and doth 
not opprefs and run out of their rank. 

Secondly, that the Governors and Commanders 
do keep their places and do their duty in them. 
Thirdly, that all that is to be done, be done accord- 
ing unto the rule of the Commanders •, and that the 
Souldiers do nothing of themfelves , and by their own 
appointments •, and this is properly the order of an 
Annie ; when every one doth keep his own rank, doth 
his own duty, (3"^;. 

I fliould ffeak of the orderly adminiftring of ordi- 
nances. Secondly, the orderly walkmg of miembers: 
Thirdly, the orderly carriage that fiiould be between: 
officers, and members ; each of ttiem keeping their 
place, and unto each other performing the duty of 
their relation; and it is this laft on which I ihall fpeak 
of at this time. 

You. are met here, at this time for the elecftlon of a 
Faflor-j for no man is to take upon himfelf an officein the 
Church, but one that is fet apart by God thereunto .• 
and the way by which God doth fet men apart for this 
officepis, by the eledion.of the people .* whofe power 

N 3 or: 



94 



GoJ^el Order^ a Churches BCMty. 



or whofe priviledge it is tochoofe their own officers 
that (hall be over them : as appears in that inftanceof 
the Deacons the lovveft officers, ^^^^6,5. they chufe 
them, and the Afofllcs ord.iin them unto the office •, and 
when the people chufe thofeperfons that are qualified 
according unto the rules preicribed in the word , then 
they may conclude thefeare the officers that God hathjc* 
over us : and th€ Holy-Ghoft hath made ns overjecr^ ^ ana 
the officers are to take it as a call from God , unco the 
employment.* andbeingchofen^itis notto be looked 
upon as a humane, but as a divme inftitution , and he 
that is cholen is to be looked upon as an officer unto 
Chrift : and to have his power from Chrift, according 
to the rules of the word, over that people .* It is ne- 
ceffary therefore in fo weighty a bufineis , that you 
fliould know the grounds upon \vhich you go ; and 
what the office is unto which you are now to eled a per- 
fon : and what the Order is which the Lord hath fet 
down tobeobferved between the Paflor and the people : 
that fo you may know what to expe(5l from him in way 
of duty : and what he in a way of duty is toexped 
from you •, that fo the order of God between both may 
be obferved. 

Firft^ what is the office of a Paftor i The office of 
a Paftor is an Inftitution of Chrift : all that rule in the 
Church do rule under Chrift, and therefore they muft 
have their office from him 5 it is not for men to make a 
new officer in the Church any more then it is for them 
to make new ordinances iw the Church •, as all offices in 
a State are appointed by the fupreme power, and there 
is no man is to take an office upon him that they do not 
authorize .• fo alfo it is with the Church , i Cor. 12.28. 
he hath fet over them in the Chttrch, JBph,^, 11, he gave 

gifts 



"m: 



Go/pel Order ^ a Churches beauty. p 5; 



' gifts to men : thatis, the office, and the gif.s that did 
qualifie for the office : officers thar are fet in the Church 
areoi two forts : fome temporary, as Apoflles , Pro- 
phets and Evangelifls : and their gifts were but for a time.* 
the gifts did ceafe with the office: but there are fome 
officers thc:t are (landing ^ and are toconcmue in the 
Church until the end of the world : for there is ^ work 
Iff the mini fiery that mu ft continue //7/rvf^//r^;i>^<r to the 
unity of the faith , for the gathering and the fer feeling of 
the Saints •, till we all come to the unity of the faith : 
that is, till all the Saints oH God that are fcaccered 
abroad all the world over, be gathered together to the 
unity of the faith : that is, if they be converted, and do 
all believe : For there is. but one faith w*hich all the 
Eleft of God muft hav^e, and till that be begun and their 
fanftification be perfected, till they all do become a pet- 
feel man ^ and attain tothe fulnefs of the jlature of Chrijly 
that he hath himfelf appointed them in this life to at- 
tain to before they be tranflated to glory • therefore 
fuchofficersin the Church Chrift hath inftituted , and 
and he \\\\\ continue them till the end of the world:' 
fo long as there are any Saints to be gathered, or graces 
m them to be perfected. 

Secondly, the eledion oT a Faflor is the priviled ge of 
the people • and in that the will of Chrift is made ma- 
nifeft, and the call of Chrift is to both the perfon cho- 
fen, and* the people : its given them by Chrift,and they 
are thankfully to accept it, and caretully to improve it , 
and preferve it, and not fuffer them to be taken fronr^ 
them •, theSaintsof God are to look upon priviledges 
to be faved as well as promifes, and they muft not part 
with any of them. 

Eirft^the A^oflles yA^s &. 5.,. that had the highefl:t 

a^thorit^/ 




Gofpel Orde}\ a churches beauty. - I 



authority under Chrift, yet they did not take upon 
them to impofe any officers upon the Churches ^ but 
they m uji look them out^ and thej miifi choofe them > then 
the Apoftles will ordain them •, and lurely they that 
would not impofe a D:acon^\\'\\v^ is die meaneft officer, 
they will not impofe any higher oiTi:er ; audit is the 
rule that the Apoftle giv^es, i Tim 3. 10. ^'^-'.^v^^^^^''-'-' ^ 
they muft be proved firft: and alfo approved by the 
people : for the word fignifies both to try a thing, and 
upon try alto approve it. 

Secondly, the ordering all things in a Church ftate 
doth plainly argue it : for every thing there is done by 
mutual confent •, and there can be no union in the bod)^ 
but by their own confent •, for as confent doth unite us 
unto Chrift, fo it doth alfo amongft our felves / fdr'tn 
all things, as it is in the Church invifible, faith and ho- 
linefs in Truth makes a man a member of the Church 
invifibie •, fo the profeffion of that faith and holinefs 
makes a man a member of the vifible Church : confent 
of the heart makes a man a member of the Church in- 
vifible •, and this confent profeflfed makes a man a mem- , 
ber oi the C-urch vifible / and as it is between the 
members, fo alio it is between members and officers : 
for all power is of three forts .- either it is natural , or 
voluntary, or tyrannical ; now all Church-power can- 
not be natural •, and it muft not be tyrannical ^. therefore 
it ...aft be voluntary, and by the confent of parties •, 
I Cor. 5. 11. 7)0 no^ye Judge tho(e that are within , fays 
the Apopk < therefore they that were within came un- 
( -iiispower of judgement J becaufe they had given 
corifent unto rhat power to live under it,and to be ruled 
by it : whereas they that were withouc,and did not con- 
feat to it, they were not fubje<5t to it, or bound by it. 

Third- 



Gofpel Order ^ a Qmrches beauty* ^y 



Thirdly^ from this eleftion of the people^there doth 
arife a voluntary relation between the Paftor and the 
people^ ABs 20. 28. Tke Elders cf Efhe[tis came to Paul, 
And he commands them to take heed unto themfelvcs^ and to 
all the flock over which the holy Ghofl hath mx^i joti ovcr^ 
[eers : and Col. 4. 1 2. it is faid of Epaphras^ that he is one 
of joti : for he was Paftor of the Church of Colo(j. and 
fo^ the Angels of the [even Churches ; there were fome 
general officers over all the Churches as the Afoflles 
\wtrQ,2in6. io wtxt Evangelifts^ and thofe that planted 
Churches : but there are particular Church-officers 
that have a relation to fuch a people by vcrtue of their 
election, and their own acceptation .* and they ftand in 
the relation of an officer uuto that people only, and un- 
to none other •, fo that though by vertue of their com- 
miflionfrom Chrift^ they preach as the minifters of the 
Gofpel unto any people •, yet by vertue of the eledlion 
of the people they have the relation of Paflors to none 
but.thofe that chofe them fo to be. 

Fourthly, the office of a Paftor is to be reduced to 
twoheadsiFirft the duties that he doth awe to the peo-^ 
pie . Secondly, the difpofitions with which thofe duties 
are to be performed. 

Firft the duties that he doth owe to the people, and 
which he is by vertue of his calling bound to perform 5 
and thefe duties are , 

Firft he is bound to inftru(5t them : Chrift is the great 
Shepherd of the sheep t, they are but Shepherds under 
hiin : Chnjl feeds theflock^md fo they muft do:fer, 3 . i y. 
the promiie is, / will give them Paflors after my own 
heart ^ that fhalt feed them with knowledge and under fl and- 
ing : therefore, i Tim. 3. 2, He that ts a Paftor^ he mufi 
he able and apt toteach : he that is not able to feed a peo- 

O pie 



98 



Gojpel Order ^ a Omrches seautj. 



pie with knowledge and under ftan ding, he is not quali- 
fied for this office 5 feeding you know is a conftanc and 
a daily thing-, he muft fupply them with new food from 
day to day, hi^g out of his Treafary thtngs new and old , 

Mat. 13.5 ^« 

Firft he muft be one that hatha Treafme^ a ftock to 
fpend upottj that will not be fpent or drawn dry. Se- 
condly he muft have all forts of knowledge, things nerv 
and old: what ever may be either profitable, or taking 
to the people, he muft be furniflied with: it is an allu- 
fion , Par, obferves of new and old wine * fome are 
taken with old wine , c'lnd fome defire new •, and fome 
fay^Give us both new and old: that is the knowledge of 
the Law 5 and of the Gofpel •, or elfe it may be iheii; 
meaning in new notions , and old experiences , and he 
muft bring them forth alfo for the people { filk worm- 
like ) weave it out of themfelves continually. . 

And the Paftors duty in point of teaching is reduced 
to three heads. 

Firft, it is the duty of the Paftor to catechize them, 
and inftruft them 'mfnncifles,mthefo»ndations&f the 
jyoHrine of Chnfi s they that are unskilful in the word of 
righteoufnejs muft havemilk^Heb. 5.13. and fo the Pa- 
ftors office is fet forth. Gal, 6, 5. ■-i^w/^iJ-iVQi and ^fjtr^xH'^n , 
he that is catechi^d in the word: and (o he is to take care 
of the weak ones in the Church, and of the children of 
the Churchrmembers 3 that they be inftru<5led al- 
^ Secondly, he is to lead them to ferfecfion : Heh. 6, i. 
'' for their care muft he to hnildthem uf further, A^s 20. 
^32. not that they fliould ft and at a ftay in knowledge , 
^ but grow in knowledge^ that f^.'' whole connfelofGod may 
^ be known to them, and the word of God may dwell rich^ 



tn 



^ — — — -_ _ ..^ 

Cof^cl Order ^ a Churches Beauty* pp 



^mthcm-,^ their knowledge praifed, and thereby their 
' graces improved •, for the Paftors are debters unto 
* men for medty as well as tirfto babes for mtlk. 

Thirdly^ they are to convince the gain- fajers^ Tit, i 9. 
that if there be corrupt tenents , and wicked Dodlrincs 
ventedj the Paftor (hould take care to flrengthcn 3 and 
ftabhfli the people againft them, that they may not be as 
children carried arvay with every wind of "DoUnne ^ Eph. 
4. 14. Tor it is while fi men fie ft ^ through the carelcfnefs 
and negligence of the Paftors it is, that the enemies have 
fuch power and opportunity of fowing tares^ as they 
have , A^s 20. 30. he bids them watch again ft the 
Wolves, 

Secondly 5 he is 10 pray for the people, i?i?w. 1.9. 
Qed is my rvitnefs^ that I make mention of you alwaies in my 
prayers : CoL i. ^. praying alwaies for you •' and in this, 
though PW was an extraordinary officer •, yet he is a 
ilandard and anexamplc for our duty ^ we are to pray 
for the people •, and to do all that doth belong to them 
to do for the Church 5 and here confider three 
things. 

Fii ft, they are to acquaint themfelves with the ftatc 
of the flocks , that fo they may know their particular 
necefsities and wants, that they may go to God for 
them for fuiable fupplies : he that is a Shepherd, muft 
know the ftate of his flock. 

Secondly , they are to pray for them not only ex 
chAritateut fratres , but , ex officio : the brethren arc 
t:; pray for one another as brethren,it is their duty •, but 
tlit: Paftors they are to do it as men in office,and as thofc 
that God hath appointed, and hath inftituted unto that 
work .- and therefore they may expeil to be anfwered 
for them> in what ever petition they put up to God • 

O i they 



loo Go/pel Order ^ a Qmrches Scanty. 

they may look for a gracious return of their prayers ♦, as 
we fee under the Law it was enjoyned ^ J$el 2 . 17. Let 
Ithe Prkfis , the Minifiers of the Lord weep between the 
Porch and the Altar^ and let them fdj, Sparc thy people O 
Lord^ &c. 

Thirdly, they muft pray for particular perfons ac- 
cording to their neceflities, and engage their intereil 
unto God for them: ^ames 5. Is anj fick araongfl you? 
let them call for the Elders of the church ^ and let them 
pray^ &c, Labouring to keep the Judgement off from the 
body of any particular member of it •, if any man be 
fick, the Elders of the Church may pray over him ^ and 
they [bail fave the fick^ and labour to attam the pardon of 
the fins that occafioned the ficknefs, <^c. 

Thirdly , he muft w3tch over them, A^. 10. 2 8 . Take 
heed of allthefiock s not in a carelefs and a formal man- 
ner •, for the Lord fays , Son of man, I have m.idc thee 
a Watch' man , and thm fl^dt watch over this people , 
Ezech. For I will require their hlmj at thy hands -, But 
how muft he watch over them ? jrirft he muft obferve 
diligently that they be not corrupted in Dodlrine , and 
he mufl contend carneflly for the faith , that they be not 
turned away from the Truths of the Gofpel. Secondly, 
he muft watch over them rhat they be not defiled in 
their converfations, that there do no root of bltternefs 
fpring up amongft them , that he ntith^v fufer the Di?- 
^rine ef the Nicolartans^ or the woman ^e^ehel : one by 
Doftrine , and the other by pradlife , to corrupt the 
Church. , 

Thirdly, he is to obferve and watch that their graces 

do not decay .* xind that they do not fall from their frji 

'we ^ bur he is to quicken them in duty, and ftir them 

'J from day today, EccL 12. 11. Ue is tofaflenthe 

goads 



Co/pel Order y a Churches beauty ^ loi 



goads and nails given by one She f herd, fourthly, if any 
be fick he is to vifit them-, the Elders of the Church are t^ 
be fent to them. Fifthly , if any of them be offended, or 
mif-led he is to labour to reduce thein -, thervandering 
fheep he is to bring home ufon his fhotdders-^ if any be go- 
ing aftray,he (hall feek that flieep and bring him back 
again to the fold. Sixthly, if any be weak he is to com- 
fort them •, he is to bear the Lambs in his bojom, to mourn 
with them, and have compaflion over them : and this he 
is to do not only for fome of the great ones , but he is 
to do it impartially over all the flock; For God makes 
no difference in refped of any mans title, or place, but 
he that hath the beft heart, is the bcft man in Gods ac- 
count, and in Church members thofe fhould beefteem- 
ed by us, that have the greateft graces, not the greateft 
places. 

Fourthly , it is thePaftors duty, if any man in the 
Church rvalk dtfordsrlj or inordinately^^ is to mourn for 
them , ^cr, 13. 17. My [out jhall weep in fecret for jofir 
fride izndPhil, 3. iS. Norvl teUyou weeping, &c. Their 
mifcarriage (houldbeto him as the errors of a child unto 
a tender Father-, he fhould bewail them with bitternefs^ 
to confider how they thereby go about to deftroy 
themfelves, fliould exceedingly affed the Pallor ^ as 
Chrifl when he beheld lerufalems fins he wept over it ^ and 
many times there is nothing left for a minifter to do for 
a perfon but to (lied tears . 

Secondly, heis to admonijh them^ and that authori- 
tatively, I "Thef, 5.12. Know them which labour among^ 
yott^and are^vcrym^ andadmontjbyoH in the Lord (that is) 
by vertue of the authority that is commiced unto me by 
Chrifl, I do admoniili vou in the Lord : and this is to 
do a thing inthc name of th^ Lord lefus Chrtfl^ i Cor, 5.^ 

O 3 Tea 



I I . ■ ■ . - . ■ ■ I ■ ■ I . ■ >. 

toi GofpelOrder^a Churches Beauty. | 

Ife/^reprove them fhHrflj : and fo Fatd doth propofe it l 
xxniOth^Connthians^Whitherhepofildcome u them with 
the rod ar in thefprit of meeknefs* \ 

Thirdly , if nothing clfe mil do, they muft toge- 
ther with the Chmxh, m which they are , have the I 
main hand , they are to ftir them up to caft out fuch a 1 
p^rfon^andto reprefentiito the Church according to 
the power that is committed unto them by Chrift for 
the Churches edification, Kev. 2.3. they muft not bear 
thftn that be evil^ they muft be caft out ^ they (hould k 
look upon it as their Burthen, that any amongft them | 
ftiould deferve to be caft out from theChurch,yet they 
muft do their duty : this is the rule that they have over 
ym irt the Lord^ Heb. 15.17, 

Fifthly 5 they muft walk as examples to the flock , 
1 Pit, 5» 3. Gobefore them in £i holy life •, 2 J'ohn 10. it is 
(zidyChrifi is the Shepherd^ and he goes before the J})eep^and 
his jheep do follow him \ the meaning is, he went before 
them in a holy converfation ^ for he hath in all things 
given lis an example : a Copy to write after, that we 
fhould walk as he hath walked ; Paftors fliould be x 
living Scripture, and walking Bibks, more then any 
ether men-, and yet ye are to take this as a rule, beyo» 
fvSorvers of us, as rve are of Chrifl : and mark them 
who fo rpalketh as theyhave mfor anexamfle^ Philif^ 
3.17. 

Secondly , for the difpofitions with which all thefe 
duties are to be done, which I will lay dov/n in fix par- 
ticulars. 

Firft , from a tender love and care • God doth put 
this care of the flock untothofe whom he calls to be 
their Over-feers in mercy, and he doth give them | 
graces futable;» Paftors graces , 2 Cor.i. 16. God did 

put 



'< lilt 



Go/pel Order ^ a Churches ^Beauty. ^q* 



put the fame care into the heart of Titu6 , Phrl. 2.26. 
EpdphroJitns ^ that was their P aft or ^ he doth long for 
them exceedingly , and his love was fo great, that he 
would not have them fo much as grieved, and therefore 
he was forry that they had heard that he had been fick : 
there was in the heart of our Lord Chrift a Law of love 
written •, thy LawUtn the middle of my bowels 5 as there 
ill uld be a love amongft the members , fo inafpecial 
manner jn thofe that are Paftors and Fathers to a peo- 
ple, their bowels j})ould yeni over them. 

Secondly , all this is to be done with the fpiiit of 
Tiieeknefs-, in a way of Miniftry, and not in a way of 
Majefty .• Forwearehtityourfervantsfor Chrifts fake : 
^?id we are not torule as Lords over <]ods heritage^ i Pet^ 
5. 3. and therefore pride, and imperioufnefs , muft be 
avoided • for all that we have to do is by the word , and 
we can rule no other way. 

Thirdly, all things muft be done without felf-re- 
fpeds, and CO make a gain of the people •, we muft feed 
the flock not for 'filthy lucres fake •, that though the Pajlor 
is to cat of the milk of the flocks and though it be the 
peoples duty : i .Cor, 9, 14. God hath ordained that they 
jhould : yet this is not to be tlie end propounded by the 
Minifttr or Paftoruntothemfelves ; for them to have 
fuch a low e«d as this, put me into the Priefls office , that 
I may eat a piece of bread -^ no we are to feek you, and 
not yours : and to ex peel' our crown of glory ^ at the appear- 
ing of the great Shephsrd of the fheep^ i l^et, 5.9. 

Fourthly, it muft be with faith . and an expedatidn 

that God will in a fpecial manner blefs their endeavours 

and labours unto that people over which God hath put 

them : over which the holy Ghoft hath made them over* 

feers ; for with the call of God there doth go the 

blefTing 



104 Gofpel Order ^ a Churches Beauty. 



I 



bleffing of God : and if God do put a man into any 
office, he may exped a bleffing upon him in that im^ 
ployment: he doth call Chrift, and he doth promife 
him, thepleafure of the Lord fhAll -proffer in his hand, and 
Chrift fends forth the Apoftles, and he promifcs to h^ 
with them to the end of the rvorld^ Math, 28 . 19. the peo- 
ple are to expeft a greater.* bleiiing by them; becaufc 
Godhath put them over them, H-^. 13.17. they rvatch 
for jour fouls ' So the Mmiftersalfo thatgo forth with 
faith to preach the Gofpef, the Lord will make them a 
bleifing to the people where he fends them.. 

Fifthly , it muft h^Aotitasthofe that give an account 
for jmrfetds^ that are the people committed to his care, 
,i/i^. 13. 17. there are great accounts that men have to 
give for taleqts, and opportunities of doing good^ and 
of Riches that God hath entrufted them with, and Ho- 
nours , and the day of grace ; but the greateft ac- 
count is that of fouiSu, which are precious unto all thofe 
to whom their own fouls arc precious .• and as the Lord 
Jefus himfelf comes in at the laft day before the Father, 
Here am I and the children that thou hafl given me , Heh, 
2. 13. So alfo this will be the work of the Miniftryat 
the laft ^Vj^they mil give an account of jour fouls: O what 
a great thing is it for a Minifter to be able to fay, / praj- 
edforfuch afoul : I inftrudied fuch a foul •, he was blind 
before, and God uled me as an Inftrument to convey 
light to him : I watched over fuch a foul-, for it is your 
fouls only that we have to do with all .• and itsonly 
with reference to your fouls that we watch over 

you. 

Sixthly^ thePaftorsof apeopledo their duty, as 
■thofe whole crown of glory ic will be at the laft day, 
for us to deliver our flockvvell into the hands ot the 

great. 



Gojpel Order ^ a Qmrches beauty* \ o'c ^ 



great Shepherd at the laft day that he hath bctrufted 
them vvith^ i 7he[. 2.19. 20. This is our glory and Crervn 
of rejoycing : yea tn the pre [e nee of our Lord fefi^s Chrifl 
at his comings &c. to fee their graces thrive , their fouls 
profper, Chrift gloried init, he fees the Travel of his foul 
andis fatisfied : and it is a great fatisfadion unto poor 
Minifters in this particular alfo, and having given their 
charge fafe into the hands of Chrift, they ihall then lay 
down the burden of their office, and they and their 
flock (lull be made happy together ^ and though the 
particular relation fliall ceafe between them , yetiliall 
they take more fpecial comfort and communion one 
withanocher as Saints in glory for ever ; their relation 
that they had to each other here, will fweeten their glo- 
ry hereafter. 

Secondly, Now to make up this order of the G&ffel^ 
alfo there is a duty that the Members do owe unto their 
Paftors that are in this manner choiea by them ; and 
they are thefe. 

Firft, it is the peoples duty to pray for them^as thofe 
chat God fets in authority over them : if your Paftor 
prays for you as being oyer you , you lliould alfo pray 
tor him as bein g over you , 

Firft, pray for their gifts and abilities, to go through 

their duty the whole compafs of it, Efh. 6, 10. and for 

me, fates the Apojile^ that utterance may be given unto mc^ 

Secondly, for their prelervation. Rem. 15. 30. That 

yoH flrive together in prayers , that I may be delivered from 

them that do not believe m Judea. 

Thirdly, pray that they may have a fandified ufe of all 

their afflidfions^and of all Gods difpenlations, Thii.i 19. 

1 know that this alfof\iall turn to my falv at ion through your 

prayers : when the prayers of Paftor and people meet 

P together 



■^■^■■- m^~ 



io6 Gofpel Order ^ a Churches Beautj' 



together at the Throne of grace each for other^ it is 
exceeding acceptable to Gx)d. 

Secondly, honour them in your hearts 5 let it be an- 
fvverable to the honour Ghrift hath given them in the 
Congregation, i T/^^/ 5. 1 3. K^ow them and efi^em them? 
highly in love for their works fake : they are to look up- 
on themfelves as your fervants ^ and to look upon you as 
^he Lords heritage ^ and that they are notLords of the 
fiock; they arenottoknow in tliat refped their own 
honowv^as Mofes his face did Ihine^itw^LS ieen ofothers^ 
but not of himfelf : but yet there is an honour that is 
due from you unto them alfo. | 

Thirdlyjfubmit un to them, or be p^rfwaded by them^ 
Meh, 13.1 j.Attertdnfon their minijlrie^ds thofe from whom 
joii may exfe6lajfecialblefsing 5 though it ipay be they 
may nothave fuch great parts and gifts as others , yet 
they are thofe that God hath fet over you •, and do you 
fubmit to them rthough they be in outward refpcifts far I 
inferiour unto you,yetas they arc Paftors^fo they ftand | 
in Chrifts (lead t for remember they are fo by an Infti- I 
tution-, and fo difobedience unto them fpeaking in the ^ 
name of Chrift, isa difobedience unto Chrift •, he that 
hears you^heai sme-^ and he that dtfpifethyou> , defpifeth me 5 
it is a very dangerous thing for a people to have their. 
Minifter go to God againft them, and bewail the con- 
tempt that is put upon them 5 and fay, Lcrd^thou ha[l 
fent me to a rebeltious and gain frying people : Chrift fays 
to fuch a one , Thoa [halt kick the dufl of thy feet again fi 
them \ it mil he e after for Sodom , then it wilt be for that 
man in the day of judgement , % 

Fourthly,eiicourage hislabours:ftrengthen his hands: 
ftand by him, look upon your felvcs as concerned in all 
things that befall him, Pa)//. 2.26. Epaphroditus wasfick^ 

and 



^"f^mmm. 



Gof()el Order y a Churches Beauty* ^oy 



and they were very fcnfible of it, though he were ab- 
fent From them • and he was wiiUng to venture his iifc 
for the Churches fervice •, and indeed the labour is bur- 
denfom, and continual •, do what you may to make tt 
eafie to him, that he may undergo it with cheerfulnefs 5 
For tf he give up his account with griefs it mil he nnprofit- 
Me for y OH y Heb.15.1 7. So if he do his work with grief 
alfo, it will be as unprofitable to you, as uncomfortable 
to him. 

Fifthly, admonifhhim of what evil foever you fee ia 
him • if he do not walk with a right foot towards the 
Goipel: or be negligent in the performing of his office.- 
fay u him^ Take heed to thy Uinifiry^ Col,^. 17. It were a 
mifery for the greateft officer to be exempted from that 
ordinance of admonition, which is a mercy to the mean- 
eft member : and yet be careful, do not take up every 
flying report againft him : for there are no men fo fub- 
jeft to the fcourge of the Tongue as they ar^ ; but God 
^s he rvill rvipe all tears from their eyes , will alfo wipe off 
all blots firom their name* 

Sixthly, there is a fupply ^vhich you are to make to 
their wants, and it is your duty to adminifier unto them 
of your (uhJlance^iLCCOvdingto youv 2.hilizy^ GaL6. 6. You 
muft make him partaker of all good things : Firft yo'H 
muftdo it in obedience as an Ordinance of God. Se- 
condly, it muft be given proportionabiy to a mans abi- 
lity, for it muft be in all good things. Thirdly, not to 
think much of what you give them: if the minifters 
of the Gofpel fmvjptritualthtngf^ why fhould )ve ccunt it a 
great matter if we let them reap of our car '/id things? thefe 
things which are the truths that the Goipel holds forthj 
as the Lord hath enabled me, I h.ive endeavoured to 
give every one their portion, both Paftor and people .- 

P % ^7hat 



io8. 



Go/pel Order ^ a Qhurches (Beauty. 



what remains further in relation to both, as God gives; 
opportunity I {hall by his afliftance fet before you : I 
(hall now beg your prayers that the Lord would teach 
me how to go in and out before you^ that fo I naay be 
given yoa in mercy and not in Judgement, 



•I - n 



Churchr 



i 




Church'Ofiiccrs i 



109 



According to 



Infti 



itution 



Preached at the Churches choo 
fing of Officers. 



H E B. 13. 17. 

0lfey them that have themle over yotf^ and [itbmit jonr 
. felves : for they rvatch for your fouls^ as they that muft 

give an ac count ^that they may do it with joy and not with 

grief: for that is unprofitable for you. 

iHE Church of Chrift is fometimes called 
The Tabernacle^ Rev. 1 1 . i . d'c. And as in 
the Tabernacle all was by Inftitution done 
according to a Patternyboth Ordinances^and 

Oflicers, fo it nuift be in the Church of God the fpiri- 

p 3 tual 




no Q)U)'ch Officers J according to hfiitution. 



y^TNtf o.e. 



tual Tabernacle of Cod amongjl men, i Ccr. 12. 4^ 5^ 6. 
T here are three things that are by the Lord exceedingly 
differenced in the Church ; firft ihereare';^.^v.6Mt7tt, all 
have not the fame gifts ^hnt the Lord divideth them accor- 
.ding as he will Secondly, //^j^r <* there are diverfities of 
Offices •, all the members in a Church have not one and 
the fame office, or miniftery, or labour. Thirdly, there 
are iv.^ylMAj^, different effeils of thofe offices and gifts; 
men labour ill them with a different fruit and fuccefs : 
Some more, and fome lefs, according as the Lord is 
pleafed to ufe them or blefs them ; and as fuitable 
to the Churches necefsitles ^ (ohe doth give gifts ^ 
io hej doth give Officers alfo ; for no men are to mini- 
fter in the things of God, without a call from God : 
therefore fuch Ordinances, and Officers as the Church 
doth fland in need of^ he hathappointed:and with thefe 
they ought to refl fatisfied , and to fancy or create no 
more tothemfelves : which was the error of the firft 
Churches when they began to degenerate and corrupt 
themfelves-, when they brought in new Ordinances , 
then did they begin to fet up new officers immediately ; 
and they that will lay afide the Ordinances of God, will . 
bring in multitudes of their own, as we fee it in Jfrael , ■ 
thej mnltipljed their idolsi'^nd alfo they that wil lay afide 
the Officers of Chrift^wilmultiply Officers oftheiroi^Ti. 
Amhrofe fiith of the Church of God at iirft , It did 
nothing without the approbation of certain Elders 
thereunto appointed-,but that being negled-ed, dociorum 
dsftdtAyvelptius fufcrhia^dHm foil ^uoluernnt aliquid videri, 
^now they brought in all manner of new Officers to the 
great burden of the Church, that under Popery they 
ar=e as much burthened with officers as they are with 
Ordinances: therefore it muft be our care to have an;eye 

to 



Church-Officers^ according to In/litution. j i j 



to thi^ pattern in the one as well as the other : for what 
ever is not of the Lords nppointn:ient, that he will nei- 
ther own^ nor blefs •, it is of fuch that Chrift fpeaks of 
in f oh. Every pLtnt thiit mj He^ivenly Father hath not flant- 
edjlall be rooted uf : it is thofe that did place theinfelves 
in Offices in the Church, never planted by the Father. 
Here are in the words two things. Firft the Officers du- 
ty, and that is^firft to rule^znd then to ivatch. Secondly, 
the objed or fubjed of this authority, it is not over the 
bodies and eftates of men, but their fouls only. Thirdly, 
the great engagement and obligation that lies upon 
them fo to do^becaufe they rnufigive an account. Fourth- 
ly, here are the different accounts that Church Officers 
will give to God, and that is foment;//? joy , and fome 
with griff. Secondly, here is the duty of the people that 
.ire under their power. Firft, they are to obey. Secondly, 
iQfubmit themfelves. Thirdly, upon this ground, be- 
caufe they are fuch as watch for their fouls y and mufl give an 
account. Fourthly, as knowing ;//r^^n?//^^r/^/, n mil 
he unprofitable unto them. And hence there are feveral 
pi'opofitions very ufeful to ourprefentoccafion, which 
1 will fet down in their order • Firfl^ that the Lord Chrift 
as head of the Churchy hath appointed that there [hall be 
officers in all the Churches : there is it^'ell an Iniftituti- 
on of Officers and offices , as there is of Ordinances 5 
and it is in a mans power to conftitute the one no more 
then he may the other ; and the negledt of one,is a neg- 
led: of the Inftitution, and fo of the authority of Chrift, 
as well as the other ^ it will appear that there hath gone 
fome great hands unto this, and to manifeft this ap. 
pointment. 

Firft Chrift, Fph. 4. 1 1. it is counted there as one of 
his^?/r;, which C/?r//? ^^x^^ upon his Afcenfion; for he 

doth 



Ill " church- Officers J accorahig to Infututioiu 



doth not only fay that he gave the gifts that qualified 
men for that work •, and that is a mercy when the 
Church is enriched with gifts, and the Lord doth pour 
out his fpirii upon many of them, that they be fitted 
for office if they be called to it, i C^^/.i.y. 2. in a Com- 
mon-wealth thouc^h there be but a few Ma^iftrates, yet 
there De niany that are ntted to be Magiflrates : as in an 
Army when the fouldiers are valiant , yet its not expe- 
dient that every one is able to command a party, or be 
an Officer, (^c. But it is not the gifts only, but the Of- 
ficers alio that Chrift hath given his Church , and they 
are to be looked upon as afpecial gift of Chrift, as a 
fpecial fruit of his caking polTeffion of the Kingdom , 
when be jat down at his Fathsrs right hand •, and though 
they were allgiven/ir thi gathering and the perfecting of 
the Saints^ yet fome were but temporary , others were 
to abide to the end of the world, till all the Saints were 
gathered and perfected ^ and tnerefore it is faid that 
he hath fet them in his Church , i Cor. 12. 28* s'^^^a the 
word notes a con ftitution, a firm ftablillrment, that can- 
not be changed, ^ct, 17. the times andfeafons whith 
the Father hath put m his oivn power y^-'^-^', by a firm ap- 
pointment and decree, O'c. i Thef 5 , p. Cod hath not ap- 
pointed us to wraifLt^ hut to attain falvation .' its the fame 
word. So that the word fignifies to appoint by a firm 
and a fure decree , which cannot be changed •, he hath 
fet them there , and therefore none fliall or can remove 
them. 

Secondly, the Holy- Ghoft he alfo hath a hand in this 
Conftitution , Acts 10, 28. Over whom the Holf-Ghofl 
hath made foii over-feers-., it is fpoken unto Officers when 
they meet with the Apoftles, (^<:. and for the under- 
flanding of it, we mull confider, That the Spirit ji the 

Mediatory 



■ ■ - -— — — ^^^^- ^ -■ -■ — .-. ^ 

Qhwxh 'Officers^ according to inJiitHtion. 1 1> 



' Mediatory Kingdom hath undertaken to be as it were 
* a Prorex^ to rale for Chrift .* therefore, ^f/^r^ the Throne 
^ there are feven Lamfs of fire^ that is^ the [even fpirits of 
^God^ Rev. 4. 5. form the gifts and graces the Spirit is 
given, the Gofpel its Preached hy the Holj-Ghojl fent 
down from heaven^ &c. Now there are two things mam- 
ly that the Holy-Ghoft doth in this conftituti- 
on. 

Firft, the Spirit doth gift the men, and qinlifie them 
for the work *^for though there be diver fit j of gifts ^ yet tt is 
the famefpirit that works in every man even as he wili: to 
one martthe gifts of rvifdom^ to another the word of know- 
ledge^ but by the fame fpirit^ i Cor, 12. 7, 8,9, li. that 
as before Bezaleelmd Ahdiab did fet upon the work of 
the Tabernacle^ he was filed with all wifdom by the fpi- 
rit of GoA,yH?iderjlanding and knowledge in all manner 
cf work-man- fhif: and when Saul was called unto the . 
Kingdom, thefpirit of the Lord came upon him ^ and he 
was turned into another man^ I Sam. 10. Whether we do 
look unto the providential, or fpiritual Kingdom^ it is 
now^ in the hands of the Spirit, and he knowing what 
works he hath to accomplifli in both, he doth gift men 
for the work in which he will employ them .* for 
though the gifts be common ,yet they proceed from the 
fpirit as well as graces. 

Secondly^ when a man is gifted, and by the furniture 
of the man there is a ground to conceive God hath 
done it that he may employ him, yet it is not enough 
by and by for any man to fay, I am gifted , and there- 
fore I will employ my felf ^ but there is another work 
of the fpirit, and that is, he doth ftir up the hearts of 
men.to chufe men,& to call them forth unto the works 
whdBin he hath gifted^and qualified for it : and this draw- 



-^ — — — : jj 

1 1 4 Church' Officers^ according to hjlitution. I 

mgoutof the fpiritsof men, in that way that the Lord 
would have them, is a fpecial work of the fpirit of God, 
I Sam. lo. 26. God having gifted Saul^ he doth draw 
out the fpirits of men to call him to the office of a King, 
and to joyn with him in it, whofe hedrt God had touched -^ 
and the finger of God, is the Ipirit of God , by whom 
the hearts of men are touched : and therefore Zach» 4* 
6,7. Not hj power and mighty but hj mj Sprit ^ that is, his 
fpirit that is working upon the fpirits of men , both in 
inftruments, and oppofites , raifing and elevating the . 
one, and fubduing the other .• fo that the fpirit inclining 
and ordering, and over-ruli.ig of the hearts of men in 
fuch a work, it is an evident teftimony of a call from the 
fpirit ^ for their hearts Godhadtmched^ &c. 

Thirdly, there is yet fomething more, and that is per- 
fons being thus chofen,there is a lancSion, and a ftablifh- 
ment from the Holy-Ghoft , that doth come upon 
them .* that as all the duties of the office lie upon their 
confciences, by the command of God, that whatfoever 
is required in that office , the Lord expefts it of them -, 
fo all the honour and dignity oi the office is due to 
them, and that by a command from the Holy Ghoft : 
^Y}idi men are to he fubjeci for conscience fake i as an adt of 
obedience uiuo God •, as a wowan before (lie hath 
chofe a husband is at liberty to marry whom (he will, 
only in the Lord-^ but having once chofen a husband, all 
the duties that belong to a husband, (he is to perform 
unto him, by vertue of the Covenant of God, aad in 
obedience unto God .* and as it is with a people in the 
point of the Magiflracy, its true that civil government 
IS appointed by God^ but that it fliall be in this or ia 
that form, he hath not appointed .-and therefore though 
there be. feveral forms of government, yet all are lawful, 

and. 



church' Officers^ according to Injiitution. \ \ c 



and may according to the rules of prudence be made 
ufe of in any ftate, as fliall be moft for the pubHke 
good : therefore all forms of civil government arecal- 
led, iV^pcWtHx -s-zr,! P^^2.i3rbut having made choice of 
Magiftracy in what form fo ever, the authority of God 
then comes upon it, and ye are to obey as unto God^and 
to he fubjc^} for con(cience fake^ Bom. 13. 5. and fo it is 
here alfo-, and upon thele three grounds it is that the 
Holy-Ghoft IS brought in for the Conftitution and efta=: 
bliflimentof Church-Officers •, and therefore it is that 
he hath fet, ^5'^-^- A^. 20. 28. He did conftitute them 
in that particular place where they fliould be. 

Thirdly, for this caufe the Apoftles they took fpeci- 
al care to fet up all the Inftitutions of Chrift ^ as well 
offices as ordmanc<.s : as the ftate and condition of the 
Church did require, and therefore they did not only 
gather them into bodies, but they did alfo fet Officers 
over them : Acfs 2.14, 23 .They ordained Elders in every 
Churchy and the fame charge and employment they 
gave to the Evangelifts, who were appointed to this 
purpofe^ to confirm the Churches^ and to ordain officers in 
every Church, 

Fourthly ^and we fee that all the Churches of Chrift 
accepted of Officers,and acknowledged them as fuch^ 
as there were Elders in the Church of Efhefus^ABs 20.28. 
and the Church of ferufalem had not only Apojlles hut El- 
ders alfo^ Affs 15.2,22 .and therefore the whole Church 
is brought under thefe two heads , them that rule over 
you^ and all the Saints^ Heh, 13. 24. They are not all 
Rulers, all are not men in office^therebe Rulers that arc 
diftinguifhed from Saints . 

To what end are officers appointed in the Church? 
what need is there of them ? they are appointed by 

CV2 Chrift 



1 1 6 church' Officers J according to hifiitutioii^ 



Chrift for thefe ends ; Firft for the Chiirches ferfe^ton 5 
in the Conftitution thereof .• for though a Church with- 
out officers be a true Church in refpedl of the Bfjence 
of it, when there is a fociety of vifible Saints , united 
into one body by mutual confent,in the profeflion of the 
faith of the Gofpel, as appears K^cis6. there was a 
church atlerufalem^ before there were Deacons rand a - 
church at Anttoch^ before there were Elders, Acts \ 4.23: * 
but yet it is nor acompkat Church in all the parts of it, 
as an Orgcwicd body:tbereforeit hath officers fuperadded, 
and therefore as foonasthe Apoftle had converted a 
people to the faith, firft they did embody them , and 
then for their perfedion they fet officers over them : 
they did not look upon them as compleat , whileft they 
were as fljeep rvithont a Shepherd: till there be fome to 
rule, and to order them In the waies of a Church , and 
according to the Inftitutions of Chrift.* and therefore 
in all ages the officers have been in a fpecial manner the 
glory of the Churches, as the Apoftles were. Rev, 1 2 .1 . 
Upon their heads is a Crown of twelve ftars : and therefore 
Cant^ ^,?>,We have a little Sifier^ mdfhe hath no breafis , 
that is a ftabliffied miniftery, and fettled officers , from 
whom the fmcere milk of the word might be fucked •• 
hreafts of confolationy whereby they might be fupported: 
Now this tends to theperfed:ion ot a Chmxh, as we fee 
it defcribed, Ezek, 16.7, 8. Thy hreafls wercfajhtoned^ 
and thy hair was grown : it notes coming unto maturity, 
and ripenefs ofage.'whereas a Church wanting officers, 
is but a little fifter yet in her infancy or minori- 
ty, &€. 

Secondly, Officers are appointed in the Church, to 
avoid confufion •, therefore the Lord faw officers to be 
neceflaryj ri^. 14. 33. Godis not the author of Confw 

(ion 



- ' ■ — * — ■ I' I ^ _ - I I I - - — -w, 

Qhurch Officers^ acccrdhi^ to Inftitution. j 17 



fion but of Peace^ in all the Churches of the Saints : and 
Col. 1.2. *^, rcjojcing and beholding your order y according 
unto Gods ordcr^ when every man keeps his place, and 
rank : that is, they that rule keep their place , and they 
that are to be (ubjedkeep their place .• for the Greek 
vord^'S'^3 is a military term: and if either of thefe be 
/vanting, there will be confufionin the Church : there- 
fore he will have fome to rule^ and others to obey, that 
there maybe nodiforder: and by this means no diffe- 
rences: foritsdiforderthat is the ground of all diffe- 
rences, as it is order that is the ground of peace : break. 
order in a Church, and you break the peace of it im- 
mediately. 

Thirdly, the Lord doth it /^r the Churches edi^cati- 
on : that as he doth give diver fit j of gifts, and all of them^- 
to profit rvithal^ 1 Cor. 12.7. It is not that any of them 
fliould lie idle, and be ufed barely for a mans felf , and 
his own advantage, as an ornament tohimfelf, but for 
the good of the Church • fo the Lord doth alfo appoint 
diver fities of admins fir at wns to officQYS in the Church, 
that accordmg unto mens gifts, fo they may have fuic- 
able employments m the Church, in which they may 
encreafe their gifts, and thereby having publike occafi- 
ons, they may be more publickly ufeful, then otherwife 
ever their gifts could have been, had they continued 011= 
ly as private Chriftians: therefore the Lord having gift- 
ed men, and thereby fitted them for the publike good , 
he doth give unto thema callunto a publick otfice , 
that thereby they may have opportunity to exerciie 
thefe gifts , that he hath given them : which elfe in a 
private condition muft needs in a great meafure lie 
idle J the man wanting opportunity to draw them forth 
•^s in an office he may do , and thereby improve them: 

0.3 ^^^ 



n 8 Qhurch^ Officers y according to Infllmion. 



V 



fo then officers there are by the appointment of Chrift, ' 
and we may not negled them Icaft we defpife any infti- 
tution, and ieaft we run into confufion^ and be enemies 
to our own perfedion and edification ^ and therefore 
it is a great fault in fome Chriftians that they are with- 
out them ^ fometimes they arc without a Preaching 
officer^ fometimes they arc without Ruling officers^ and 
all upon fome curiofities : they cannot have a man fo 
qualified as they defire, a man that hath eminent gifts, 
or a great name, an honourable repute ; there is a great 
deal of pride and vanity thatmendomanifeft even in 
fuch things as thefeare , that are fpiritual pride .-as men 
glory ill officers, /> ?aul^ in Jpollo^ &c. They are faid 
to htfujjedup one againfl another^ i Cor,/\,6. that is, they 
were puffed up for their Teachers^and they grow proud, 
and boaft,one againft another, becaufe we have higher 
and more eminent officers then you: therefore they de- 
fpife one another, and fo they were in their boaftings 
and glorying carnal : there is a great deal of pride and 
vanity in mens glorying in them carnally, when they 
have them -, and its manifefted in many, that becaufe 
their pride this way cannot be fatisfied , therefore they 
will chufe rather to be without them. 

Secondly, Thefe officers have an office .* there is an 
employment, and a power which is put into their hands 
by Chrift, for the good of the Church: we read in 
Scripture of the power of the keycs^ Math, 1 6 . 1 8 . which 
is an Enfin of Authority, put for the i\.uthority it felf: 
as to give a manafword, is to put the power, of the 
fword into his hand .* to commit authority to him ^ of 
which this is theEnfign : and fo it notes a Commiflion 
given by Chrift ^^ unto fome perfons to rule in his 
houfe, according to the order, and the rules prefcribed 

in 



1 ■ ■ I — • ■ - 

church- Officers^ accord hi^ to Injlhution • up 



in the word : and this power in Scripture is three- fold .• 
Firft it is Monarchical in refped of Chrift the head : 
Secondly, it is Democratical in refpeft of the body of 
believers. Thirdly, Ariftocratical in refped of the 
officers : So Dr. 'whitaker , p. i.pag. 5 19. there is a 
threefold power that belongs unto the members of a 
Church 5 firft a power of admifsion of members^ and of 
ejeftion of them : therefore the people are taxed, that 
they did not cafl out the man •, there ^ is a virtus expulfiva 
belongs to the body^i Cor, 5.13. Take away from amongfi 
you that jvickedperfon: and the fame is the Judgem.ent 
of Peter Martyr^loc, com, p. 88d. fe<5t. 9, 10. where he 
doth peremptorily deny ^Ahfque Ecclefu confen[u quern- 
fiarn excommunicari pcjje^ &c. and if fo, ejufdcm fotefla- 
tis^i\\Q, fame powerthat can caft out^they only can admit-, 
for if the officers may admit without the body, they 
may caft out without them alfo. Secondly, there is a 
power of Eleilion^ ihty have a power given them by 
Chrift to chufe their own Officers, that the Apoftles 
would not interpofe, but >^^i 6. the Church do chufe 
their Deacons, chufe out amongfi your fe he s. Thirdly , 
there is a power alfo ofadmoniton^ Math. 18.15. Take two 
er three with thee and admom^i them- •, and it is an autho- 
rative aft;, for it is in a way of procefs, after a private 
admonition hath been lefufed ^ and if there were not 
fuch a power given unto the Church , then , Firft if 
Officers abufe their power^they have no remedy againft 
them, they muft lie under it for ever ^ the Church ha- 
ving power to withdraw from any particular man , may 
alfo do the fime to an Officer. Secondly, then that 
Officer is without any remedy himfelfjand he hath not 
the priviledge of the meaneft member •, for if excomu.- 

liication be an Ordinance, and is for edification, and to 

reclaim^. 



no Church' Officers y according tQ hijlitutmi. 



reclaim, if an officer go aftray and perfevere in it ^ it is 
a mifery to be deprived of it ^ but yet there is a power 
aiid authority thar belongs to the Officers, which muft 
not be intrenched upon by the Community •, as to 
preach the word, admiiiifter the feals, obferve the waies 
of the Church, to vifit the fick, c^c. Thefeare the ads 
of the Elders, which the whole Congregation are not 
to meddle wichal : and though it is true that a private 
Chriftian may watch over his brottter , and vifit the 
fick , they are to do it , yet he doth it not as an aft of 
office, but of brotherly love and Chriftianity only : 
and there is a great deal of difference .* as it is one thing 
for a mm to give an alms, and another thing as a Dea- 
con, to communicate to the Necefsities of the Saints^ as 
every one hath need-^ the Church may chufe the Deacon, 
but they cannot execute the office of a Deacon •• they 
muft not give all of them their own alms, becaufe it is 
not the way into which Chrift hath putit:there is a great 
deal of difference between thefe two, as it will appear 
in this 3 we pray one for another ex charitate ut fr aires , 
nonex officio ut medlatores : out of Love, not out of 
office* It is very different to do the fame thing as a bro- 
ther, and as an officer .• thefe two powers mult be kept 
diftinft, that as the Church muft not meddle with the 
authority and power of the officers, fo neither muft the 
officers ingrofs and take to themfelves the whole 
power of the Church ^ for in the primitive times it was 
notfo. 

Now thefe Officers have a power committed to 
them* they are as the Churches fervants , and fo they 
are to acknowledge themfelves : VFe preach our [elves % 
your fervants for Chrijls fake: zndthQy are to manage it 
with all humility : therefore not as Lords over Gods heri- 
tage. 



I 



Qhurch 'Officers^ according to Inflkution. \ i \ 



tdge 5 for all is for the good of the Church, and fo the 
Angels are miniflnng Spirits^ becaufe it is for the good 
of the Church, though the greateft power and authori- 
ty under Chrift, is committed unto them, in ordering 
of all things here below : but yet there is an authority 
committed unto them by Chrift, 2 Car. 10. 8. there is 
an '^M^t^ti authority giventhcm, for edification of the 
body^ &c. though to keep in, and caft out^ belong to the 
body^ yet they have a fpecial hand in it, and the manag- 
ing of all the bufinefs of the body belongs to them 
wholly,and therefore the names that they havCjdo note 
a great deal of power, and great authority, they are not 
only called -s^o/jcj'/z^vc/, i Thef. 5.1 3. men fet before other 
men, and exalted above them : for in Church focieties, 
it is not outward honours, or wealth that exalts men ; 
men may be great men, yet have but mean gifts , and 
of little honour andefteemin the Church of God: but 
alfo they are called by terms of authority , they are 
«>v«^<",in this place,andi/.7. they are ^(^//r Guides ^Leaders 

and Commanders: and therefore , it is taken from 

the Mafter or Pilot in a Ship^that turns it about to fteer 
it in its right courfe, and therefore they were of old 
called The Majlers of ^jJemhlieSjEccl. 12. 2ind this ap- 
pears fo much the greater, if you do confider alfo that 
they fpeak to you in the name of Chrift: for i Thef. 5. 
1 2 . They are over you in the Lord •, and what they do re- 
quire by vertue of their office, they ca^n do it in the 
name of the Lord Jefus Chrift-, as an EmbaiTador hath 
great power becaufe he fpeaks in the name of the King: 
and they can enjoyn you as you owe obedience to 
Chrift, in whofe name we fpeak, and whofework 
we do: therfore he that re]e5tethjou rejecteth me^ i Cor. 
5.4. In the name of the Lord^efus Chrift deliver fuch a 

R ^ man 



121 



Church' Officers^ acccrdwg to hijlittitmu 



man to Satan : if they -did it ia their own name > there 
were Uttle powei in it mdeed>but in the nameof Chrift 
there is great authority .* and there is this the more to 
be added, becaufe as it is a power given them by Chrift, 
and Chrift is defpifed in them , foitis a power given 
them by your own confent ; now for amantogive 
confent to put power into a mans hand, and afterwards 
he denyes him the exercife of that power which he hath 
given, him, it is for a man to ^ud^e and condemn himfelf 
in the thing which he him fe If all orvs: therefore it layes a 
neceffity upon you of fubjeftion. to this power, both/^r 
canfctence fake , and as a thing that was done by your 
own free cledlioa and confent .* and fo there is not on- 
ly an authority that commands it, but a Lam of love al- 
J^ : as a woman fubjeds her felf to her husband , not 
only as God hath commanded it, and given him autho- 
rity over, her, but alfo from a principle of love, becaufe. 
this is the man that I did chufe to^ my felf to obey, and 
to be fubjeft unto all mydayes -.therefore a double 
Law is broken in this refped; and this ftill argues the 
greatnefs of an Officers power in the Church : Its calr 
led the power of the key.es , which doth note a very great 
authority and office-, I fa. 22.2.2. power in the houfe, 
the ordering of governing of all theaffairs in.a family, 
ftiall go through their hands: as it is faid of ^ofefh^ what 
ever was done in all the land of Egjft^ he was the doer ofit-^ 
fo It is true of them, what ever is done in the Church of 
God, icmuft go through their hands, they muft alfo be 
the doers of it : and Math. \6, 19. it is the keyes of the 
Kingdom of Heaven ^ which is meant both of grace, and 
^oxYiAfower to hind and loofe in the Churchy by vertue of 
iihe Inftitutionof Chrift • and what they do bind and 
loofe, ^^ or they remit or retain;^ ihall be fo done ia the 

worldi 



Church' Officers^ according to hjlitution. \ i j 



world to come^in the Kingdom of Heaven ; fo that they 
fliall open Heaven to the Church, and if they (hut them 
out, heaven ihallbe (liut out .• if they binde upon their 
confciences, fo will the Lord alfo in the world to come 
in Heaven : and in this refpeft, it is a far greater power, 
then if a man had the keyes of the authority and Go- 
vernment of all the Kingdoms of the Earth. 

Thirdly, thejuhjc^fs of this authority^ it is not the bo- 
dies, lives of men, or their eftates, but the authority is 
fpiritual, and it relates unto the foul only ? and this will 
appear : Firft becaufe it is managed only by fpiritual 
means : as the Kingdom of Chrifl is not of this world, the 
management of things in the Church of Chrift are not 
to be done in the way of the world-,it is not by any out- 
ward power and greatnefs,orby authority and force of 
arms. (^c. butallis ordered by the word, 2 Cor. 10. 5. 
The wedfons of our war/are are mighty through Cod ^ for it 
is this that is the Scepter of the power of Chrifl, and all 
the authority that he doth exercife by his Minfters, and 
Officers under him, it is by the word only 5 and // they 
ivilnet hearths wovdjetfucha man he unto thee a Heathen 
man^ let him he Anathema Maranatha to the coming of the 
Lord : we muft leave him as a man incurable; we can do 
no more to him, 1 Or. 16. 22. if the word will not re- 
claim him> we have no way to deal with him , but to fet 
before him the judgement that is «?r/>^^;?, which if he de- 
fpife, then Church-Olik^rs have no more to do, but as 
they when they refnfed th6 Gofpel, didfl)akeoffthe duji 
of their feet: it will he eajier for Sodom and Gomorrah 
in the day of judgement : they have no power either to 
imprifon , or afflid their bodies , or feife upon their 
efl'ates,if they obey not : they can only leave men to 
the Judgement of the Lord. Secondly, anfwerable un- 

R 2 to 



^4 



church- Officers, accordmg to injlitutm* 



^ 



to the power,luch are the cenfares, and they are all fpi- 
ritaal, they relate unto the foul: they can inflid no cor- 
poral puniiliment upon men , but the Punifhment in 
Scripture^ indHvii a bin Jir/g of their fins ^^ ^«^.2o. 21, as 
they pardon fin in the conscience, and in regard of their 
Church-ftate by receiving them after finning upon 
their repentance •, So there is a binding of fin upon 
the confcience, convincing a man of the guilt of fin, 
and alfo the putting him out of the fociety ^ fo that the 
mans fin is bound in his own confcience, and before the 
Church, and the Lord fiith. It j})allhe bound in heaven , 
andlhallnotbepardoned to him-, orif he be godly, he 
fliall not have the fenfe of pardon^tiil by this ordinance 
of Chrift he be again received. 

Secondly, they mthdraw communion with himyi Thef. 
3/ 1 4« (f ^^)' ^^^ ^b^y ^^^ ^^^ word^ note that man , and 
hdve no fe/lowfhip with him^ that he may be ajhamed • all 
thiS is in reference to the foul, that the man may be 
reclaimed-, itis only, Mingle not with him^that when he 
ihall fee all godly men to avoid him as a Peft , and his 
communion as fome filthynefs, he may thereby take 
iliame tohimfelf. 

Thirdly , deliver him to Satan^ 1 Cor. 5. 4^ 5- Ordi- 
nances are means toinfliftfpiritual Judgemients,as well 
as to convey fpiritual Bleflings; caft him out by a Judi- 
cial a(ft from the Affemblies of the Saints-, and fobe- 
caft out, he is in the world w^here Satan rules: he 



ins 



fliall have nothing to do with Ordinances more-, and yet 
all this is with fpecial refpec5l unto his foul : it is for the 
deflruciton of the fie fh, that the joul maj be favedin the day 
of the Lord -, therefore all power is for the good of the 
fouljthatis committed to the Officers of the Church. 
T hirdly , all their power \sfor fpiritual endSy all with 

relatioai 



""""""'""'^ I T ill , w 1 1 — 

Q?urch Officers^ according to Inftitution, n j 



relation to the foul : Firft , for frefervatton^ they do 
rvatch over them^ that they be not deceived with corrupt 
Do<5rines , left being ledarvay with the error of the wick- 
ed^ they fhould fall from thctr fledfnfinefs • and becaufe 
Wolves rvill come in^ watch therefore , take heed to your 
felves andto all the flocky A^.io, 30. and alfo left they 
be corrupted in their pradifcs, for a little leaven will lea- 
ven a whole lump J therefore Church- officers are made 
tr^rr/^;^^;^ to difcover the danger that is coming upon 
them^and to prevent it. 

Secondlyjor their edification^ therefore S Paul faith. 
The power was given for edif cation -, that he had autho- 
rity in the Church^it was that he might have the greater 
opportunity to edifie the Church oF God •• and i Thcf,' 
5. I 2, They labour among fiyou^ and admonifl) and inflrucf 
you : all is for the edification of the body of Chrifl^ till 
we all come to the unity -of the fatth ^ and to a perfect . 
man* 

Thirdly^ for their falvation ; all is done^ that the fpi- 
rit may be faved in the day of the Lord \ i Cor, 5. 5. and 
therefore the great care of all the Officers mentioned in 
Scripture, hath been of the fouls of men, and to fee. 
their fouls profper^ aud their graces thrive-, how ever it 
was with them in outward things, if they were rich in 
faith 5 and abounding in hope, dA\d full of good works , 
though it went never fo mean with them in outward 
things, they were not afflided with it - and therefore 
Paul IS mightily troubled when thej are turned away from 
the Truths of the Gofpel, and when any of them do walk . 
fcandaloufly, to the endangering of the fouls of the reft : . 
of the body^ c^r. 

Fourthly, officers mufl give an account of fouls that 
4r€ committed unto ifjcm : Here firft , every man muft 

R 3_. give.' 



ii6 Qmrch- Officers, accordingto Inflitution. 



give an account to God for his own foul, and his own 
waies, for rve mufl all af fear before the Judgement feat of 
Chrifl^ to this end, 2 Cor, 5 . 10. Secondly, every man 
ihall give an account of the fouls of others, fo far as 
either they have been under his power, or he hath had a 
hand or been inftrumental in their deftruiSion: as the 
deftru(5lion of Ifrael will be charged upon lerohoham, 
rvho made ijrael to fin: and Lev* 19.17. Thou flmlt not 
. n, hear fin for him. Ah alienis mek^ Aufiin : anditisater- 
^^^ '^* rible thing to be Inftrumental in any mans deftruftion. 
Thirdly , but Officers in a fpecial manner, that do 
take the charge of iouls, they fliall give an account for 
them, thatis^ according to the terms of the Prophet, 
B\e]:, ^. 17, 18. Jf thou give htm rvarning ^ he fijall dye 
in his fin : the blood jh all he upon his own head^thou hafl de- 
livered thy own foul : but if thou do not give him warn- 
ing^ he doth feri^-, but his blood fbatl be charged uf on thee , 
it Iball be required at thy hands : it is the guilt of blood 
that is the greateft guilt, and of all bloods, the blood of 
fouls •, yet this is that which lyes upon you, which 
^ r ^ Erafmus faith, zttfulmina non verba • its a terrible thing 
to confider fuch a charge upon him with fuch a danger: 
A man that confiders what account he hath to give of 
his own fins, he would not be willing to take upon him 
alfo the guilt of other mens fins, and give account fot 
them. Fourthly, all that are imployed by God , there 
will come a time when they muft come unto God, and 
deliver up their charge for the talents that they have re- 
ceived-, i/;^i//^'^T/?/^;^^f, here they are, and are impro- 
ved t> five more; the unprofitable fervant muft come 
alfo, that hid his Talent m a Napkin^2ind confcience (hall 
give up its charge , when it layes down its viatory 
office, delivering the m.an up perfeftly unto the grace 

of 



Chu/ch' Officers^ according to In/It tut ion . 1 27 



of God 5 and Chrift the Kingdom ( which fome ( as 
Chryfoflom) do underftand of the Church of the Saints, 
and that fitly, and truly ) unto the Father: J have kept 
them through thy name: take them now to thy felf, that 
they may be with me where I am ^ and fo for a man to lie 
down in the duft with this account^and to appear before 
God with this truth, of all the fvnls that thow ha (I given- 
me^ this is my account, that / have brought them untothce 
fafe : here am I and the children thou hafl given me : 
Fifthly , of all trufls in the world, that of fouls is the 
greateft : Firft, it is the great thing in the man,and the 
man is loft when his foul is loft : and therefor'e inone 
place itis faid loofe thy foul^ and in another loofe thy feif-j 
it is eternal deftru(5lion, when the foul is loft ^ it is more 
worth then a world : // will n§t prof t a man to gain the 
world if he hofi his foul. Secondly, it is the great thing 
that Chrift betrufts> us with, he doth prize it above all 
things elfe •, all other Talents that he gives us are but 
for the good of the foul ♦, audit was in love to the foul, 
that Chrift did, and fuffered all that he did for poor loft 
man •, it was meerly for the redemption of his foul , the 
great thing that Chrift hath an eye to is the loul, in 
which he hath moft glory, and about which he hath laid 
out moft grace. Thirdly, it is that which Satan doth 
moft of all oppofe, anddefiretodeftroy; he is indeed 
i^^4^^;!?,hehates ail man-kind, buthis chief aim is at 
the foul i, /^^A^^w/^r^/'^r^r, but he will murther the foul 
if he can: that is it which he doth charge all his volleys 
at, he cares not for mens eftates and for their honours,it 
is their fouls that is the great thing in his eye, therefore 
there is nothing is infomuchdanger,and thereis no 
fuch truft committed unto a man as the fouls of men- •, 
it is^ a greater truft then to have the charge of all the 

Kingdoms. 



iiS church' Officer 5 y according to lyijlituttm. 



Kingdoms of the world. Sixthly, furely then they 
had need know the fouls well that are under their 
charge, they had need of a very exadl account of thenij 
and to keep an account of them, that fliall give this ac- 
count before Chrift at the laft day-, and therefore all 
that are heedlels in this office, and that for low and 
poor ends undertake luch a charge, and are negligent, 
and are wanting in that labour and diligence in it,it doth 
plainly argue, that men do judge the account of fouls 
to be butafmallthing;, and thit which maybe eafily 
palTed over^ and truly as he that hath no care of his own 
foul, will never take care of an others, fo he that makes 
no matter of giving up an account to Chrift of his own 
foul, it is no wonder if it be a fmall thing to him if h^ 
had the burden of all other mens fouls upon him alfo : 
but he to whom the account of his own foul is dreadful, 
he that hath known the terror of the Lord in himfelf, ^ 
it i^ a terrible thing unto him to give an account of other 
mens fouls alfo. Fifthly, there is a different account that 
Officers will give at the laft day, fome v/ill give an ac- 
count jvithjoy, and fome with grief : there is a double 
connexion. Vhd^they watch for your fouls ^ obey that 
they may do iheir work with comfort, watch for your 
fouls with comfort. Secondly, that they may give up their i 
account with joy •, for the obedience of a people is a 
ground of both-, the greateft joy of a faithful Minifter 
of God is in this, which was the great fuisfadion of 
Chrift, ifa. 53.10. To fee the Travel of his foul : the Joy 
of harveft is the greateft joy ^ one fows and another 
reaps-, to receive the fruit of a mans labour, is as it were 
reaping it brings great joy, i Thef.^, 8. Now we live if 
youfiandfafl -. the great comfort of our lives comes in 
by it -, for it i^ a comfortable living to fee the fouls of 

- men 



Qhurch'Officers^ according to Inflitution, up 



men committed to our charge profper ,1 Thef, 2. 19. Te 
are our glory and joy ^ our Crown of rejoycing in the prefcnce 
of the Lord hfus Chrifi^ at his coming • ye are our glory 
and joy 5 next untoa mansmtercft in Chrift, and the 
joy that he hath at his appearance, are the fouls that he 
hath brought unto him .* on the contrary what they do, 
if the people profit not. they do it, c^^volC^ovt^.c , fuffir an- 
tes : its true^ that there lliall be no forrow of the Saints 
at the laft day .• for there (hall be no more fighing •, our 
tears jhallbe all wiped away y but yet there will be fome- 
thing that will be even matter of forrow to 
them. 

Firft, that they have loft their labour, /p. 49. 45. / 
have laboured tnvainy^.n(iil\iQ\z!oo\xx.oi the officers is 
great, it is the greateft labour, i Thef 5.12, it is 
v^; xo WvT^,?, wearifom cutting labour, and to look up- 
on all this as loft in reference to the main end of it, is a 
grievous thing. 

Secondly , that the fouls of the people are loft , 
which was the greateft care, that they fliould dye in their 
fms^ though their blood he not required at their hands •, Oh 
it is fad : for there is a great love in the Officers that are 
faithful unto the fouls of the people .• and they ought 
to walk in a high degree of love towards them •, now to 
fee thofe fouls loft for whom I put up fo many prayers , 
and about whom I took fo much pains-, it is grieving the 
Spirit of God te fee men turn his grace into wantonnefsy 
F.ph.^,^0, And it will aifo exceedingly grieve them 
thit are aded by the fame Spirit. 

Thirdly that I ihouldbeinftrumentalintheir Con- 
demnation, and be a means to heighten it.* for it will be 
eafierfor Sodom in that day •, and the greater means men 
havehad, the greater will their condemnation be •, the 

S srea.ter 



no Church Officers^ according to lujlituti on. 



greater pains any Minifter hath taken with a people, the 
greater will their Judgement be •, they that have been ex- 
alted up to heaven^ fhall he brought down to Hell's^ and in 
the day of Revelation, when thefecrets of Qod as well as the 
hearts of menflullbe made manifefly it (liall appear how 
Ordinances did ripen fins, and how God did make ufe 
of them to pour out fpiritual Judgements by them : the 
greateft curfes comeoutof Siony^swdlis the greateft 
bleffings. 

Fourthly, that I fhould be brought in as a witnefs 
againft them at the laft day : Satan .[hall be the accufer *, 
but there will be three very dreadful witneffes agauift 
them. Vivd^Chrijl: then fball the Kmg]ay^8cc. Second- 
ly, Confcience : a mans ownthoughts will accufe him 
in the day that God.fhall jud^e the [ecrets of men . T hird- 
ly, the Mimfters , w^hen: tnby that have been labouring 
for their good all their life time, (hall witnefs againft 
them. There is one that accufethyou/v:n Mofes in whom- 
jou truft •, when a man fhall bring in his accufation 
againft a difobedient and a rebellious people^ Mark. 6. 1 1 . 
shake off the dufi of your feet for atejlimony againfl them •, 
it mil be eafier for Sodom and Gomorrah , then for 
them^ &c. 

Sixthly 5 From all that hath been opened we may 
plainly by way of ufe gather , what manner of men 
Church-Officers ought to be: VkA,they mu(l be gifted: 
and 1^ is this muft be the ground of the Churches 
choice- for as grace fits a man for communion with God> 
fo do gifts fit a m^n fc-r the edification of the 
Church .• and who ever is chofen that is not gifted, 
was never appointed by Chrift*, for the Holy- Ghoft 
doth gift men, before he doth fet them over any people: 
therefore you arc not to look only at the grace , but at. 

th€ 



church' Officers^ accordhig to hjlitutlon. \ ] i 



the gifts of Officers.- every godly man is not fit for an 
office. Secondly, thej mu(l be humble men: for they have 
a power put into their hands, and an honour put upon 
them: now it will be a fnare to a proud man to be in ho- 
nour, and he will never ufe power well that is not hum- 
ble .• the great care of officers (luuld be that they 
might fo walk zs not to Lord h over Gods heritage : they 
jT^uftnot exercife a Lord- like author ityjbut carry them- 
felves in all manner o-f mecknefs and humility, or elfe it 
is dangerous to put fuch a fnare upon them; it is a tem- 
ptawon for them to be in place. Thirdly, tl\ey muft alfo 
be holy men^ fuch as have a care of their own loiils , and 
rightly judge of the price of a foul •, for they that have 
no care of their own fouls, will never have a care of 
yours. Fourthly, they muft be faithful meny that is 
faithful in labour; Laying out themfelves totbeut- 
moft without CAiy refped to themfelvcs, or to their own 
eafe ;for the bufinefs which they are to do, concerns 
fouls, and they muft he faithful in their account^ thofe 
that fliall do all things that their office requires of then^ 
upon this confide! ation, that we mujigive an account for 
the fouls that are committed to us : it is not an account un- 
to the Church that will ferve, but our account muft be 
unto him that f})all Judge quick and dead ^ Fifthly, he muft 
be a man eminent in hoUnefs^ for he mwiih^z Leader i 
Now there are many Saints that are not fit to lead : 
their Officers are to walk holily before them, that they 
may follow their example •, and he muft alfo be coura- 
gious, or elfe he will never dare venture in dangers, to 
go before them, and it he be not fo:> he will be a man 
apt to mif-lead and pervert-, there is nothing more dan- 
gerous then to hare a m^in of great parts and eminent 
place in the Church , if he be a leader in an evil way : 

S 2 meii 



I I 



151 church-Officers y according to infthutlGn. 



men ^vlli be ready to follow him: and therefore abo^-e alh 
take heed of this, that he be a man eminent in holinefs 
and of an exemplary converfation. Sixthly, that he/'^ well 
knorvn and acquainted with yo'a^^'c, if he have not all 
thefe qualifications, fee the evil of it in thefe particulars-, 
I-wUbut namethem.Firftjyouabufe a Gofpel-priviledge, 
a power of Eleftion that is put into your hands. Se- 
condly y in the end you will find the mafery of it by 
putting your felves into the power of men, whoiliall 
not ufe their power for your edification, but for their 
own honour and advantage^ making Church-power to 
ferve their pride and lufts, which hath been the com- 
mon abufe of it in all ages of the Church. 



Communion 



. 



4 



«!» 




Com m union NY^ith G o d , 



Good in 



Bad Times- 



n^ 



Preached at Tauls^ OBoL 14.0 i6^YJ. 
before the Lord Maior;, & Alder- 
men. 



P s A L . 75. ver. the laft ^ the former part. 
But it is good fox me to draw neer to God, 

^^(^^^Heii dangers are eminent, all men begin to 
_ ^ « ^1 look out for arefiige, that they may be 
able to make a certain and an honourable 
retreate : that they may in an univerfal de- 
luge provide an >^r)Sr^ in a common confla- 
gration, a Ztf^^ • and in a common Shipwrack that 

S 5. ^^J 



\i± Com^^tmion with God^gooi In bad times. | 

th^Y mdLyh^yQtaMampofimufragifim^ that they may 
have fomethtng, that when danger hath done its worft, 
they may be able to lift up their heads and fay , Terram 
video : I yet fee an Haven to anchor in-, I yet fee an 
Haven to make to a fafe harbour. AH natural and un- 
regenerate men, they have their refuges to which they 
retreate : the rich mam wealth is his flrong T4)Tver : and his 
high wall is his own conceit. But the Holy-Ghoft hath 
told US; that when G&d fhall lay judgement to the line^ and 
righteoufnefs to the Plumet^ the bail [hall fweep away the re- 
fu^e of lyes , and the (lorm [hall ever-flow their hiding 
pl'ace^ Jfa, 28. 17. But a godly man he hath his refuge 
alfo •• grace makes a man partaker of the divine nature^ 
^zoTT. H'.' , as Athen. Na^ianT^n exprefleth it.-it doth whol- 
ly refolve the creature into God: Godis-to him allin all. 
God is his provifion , ioxhe is aSun. His protection 
is from him,for A(? is a Shield. His perfedion lies in him: 
for he himfelfis his exceeding ^r eat reward. Thus the name 
of the Lord is a flrong Tower^ and the righteous fiye thither 
and art fafe •, when the Branch of the terrible ones fhdll be 
brought low : fpecially if we confider the time into which 
God hath caft us. As I know there is no duty, fo I 
know not of any Dodrine more neceffary then for the 
people of God, thofe that have an intereA in him,^to be 
ftir'd up at this time in a fpecial manner to keep clofe to 
him 5 that they may put on D^tvW^ refolution m the 
Text, It is ^ood for me to draw neer to God. 
^ In this Ffalm you rtiall find David lie under a great- 

affliction, and a great temptation .- an affliftion , for he 
faith, that hewas plagued every day ^ and cha(lened every 
morning : and the temptation rofe from his obfervati- 
on of the contrary profperity of the wicked. Here was 
adifpenfarion of Providence^ that!) ^W could notunder- 

ftand r 



(^onimwmyi with Cod^ good tn had times. j^ 5 



ftand ^ here was a Temptation of Satan, x\\2t David 
could not overcome • thereupon ^(f^^^'j/W^ the Sanclua- 
rj of God, Truly, whatfoever men may think, the ho- 
lyeft men, and the ableft men will fometimes ftand in 
need of the Miniftiy of the word : David went into 
the Sandiuary of God, and then the paffage of Provi- 
dence was clear to liim , his mind was quiet, there 
is a pacifying vertue in the word, and the temptation 
raniilied : and this the Lord did by difcovering unto 
/)^^'/^ the ground of this differencing difpeafations in 
outward things, in regard of the different Covenants 
under which men ftand-, and that both towards unre- 
generate m.en, and towards his own people ; Towards 
unregenerate men , the Lord m his Sanduary did dif- 
cover to David thefe Three things •, 

Firft of all, their outward profperity was but Hke a 
dream, but an Image^ an appearance, an outfide^ ^x^^", 
& doth pleafe men no longer then while they are afleep: 
It was but as a dream, when a man waketh^ that all their 
outward profperity would certainly die. 

Secondly, theLorddifcovered tohim, all this glo- 
ry fliould end in their utter deftrudion in time •, and 
that this Jordan of content did but carry them down to 
the dead Sea-, the Lord will fay, they had their portion m 
this life : Scn^ remember that in thy life time thou hadjl thy 
good things. 

In the third place •, the Lord difcovered to him, that 
this common love fliould end in an eternal hatred : fo 
in thefe outward mercies there was a judgement: their 
"Table was made a [nare^ and to ripen their fins, and by 
this means highten their judgement- and foall the pro- 
fperity of the wicked to be anadi: of wrath^and not of 
mercy •, and the Lord did advance, thenij that they 

~' " '^' might- 



» ; ? 



-^ > 



12 6 Communion ivith God^good in bad times. 



{land upon flippery places. In all Gods difpenfiuions 
towards unregenerate men there is a judgement , even 
in thofe things that are mercies : outward bleflingsin 
themfelves, but curfes to the men-, becaufe this is a rule, 
Sine [ummo bono nil honum : there is nothing good to a 
man that hath not an intereft in God that is the chief- 
eft good. Thefe things being difcovered unto Bavi'd^ 
he underftood the end of thefe men •, but in the San- 
duary alfo God taught David fomething of his own 
people-, and they were thefe three things. 

Firft, that notwithftaading their fufferings, yet they 
had Gods prefencein them ; though the Lord be pre- 
fent with his people at all times, yet efpeciallym the 
worft times : when the Bufh is in the fire ^ then in an 
efpecial mianner is thegoodfkafureof him that: dwels in 
the Buflo there : Thoi^^ artmthme (faith David) thoti 
holdcfl me with thj right hand . i\nd as he had Gods 
prefence : So he learned in the Sanctuary, that they had 
Gods guidance : as he did not bear the affliftion alone 
by his own power, fo he did not go through it with his 
own wifdom/ thoti fhalt guide me with thj counfcL 
And, 

Laftly, he had Gods glory-, for thefe light affli5Hons 
work for us a more exceeding excefive eternal w sight of 
elorj : thoH jhalt guide me with thy counfel^ and afterwards 
receive me to glory •* zndthh fowing in tears fhall make 
way for a joyful harveft. Now David hiving under- 
ftood thefe things in the S^nduar/ , hence he begins 
again to lay claim to Godjand that he had made the beft 
choice, yyhom have I in Heaven hut theek and who do I 
difire upon earth in comparison of thee f furely it is good 
for me to draw neer to God* Thus Gods people are 
gainers by all their affli(5lions5and they grow the ftronger 

>y 



Qommunion with God^^oodin bad times. i^j 

by all their temptations .• This being the Connexion , 
The Obfervatioiuhen that I (hall defire to handle with- 
6ut any divifion of the words^ is plainly in the 
Text. 

I/f evil times tt isgoodforthefeopU of God to draw neer ^ ^ . 
to God : The bcjl courfe a godly man ca?} take in caU?ntt0f4^ 
times ^ is to keep clofe to God. 

In the handling ot this truth, there are two things 
that I fliall defire to clear for Explication , and then we 
fliall come to Application , 

Firft , I defire to lliew you what it is for a man to 
draw neer to God .• by fm every man he is departed 
from God •, the firft defign of fin is to draw a man 
away, i /am. 1 4. srsA/<«', and the further a man goes in a 
way of finning, the further he doth depart from God. 
Jude iS» and all the luftings of their heart ^r^ //;;^(?^/jf 
l/ifls. In this refpeftitis faid, the Prodigal went into afar 
Country, Bph, 2. 17. Now there is by reafon of fin a 
double diftance of enmity and eftrangement •, The 
Apoftle in CoL i .2 1 . puts them both together .• We are 
grangers and enemies in our minds through evil works: now 
anfwerable to this double diftance^fo muft our returning 
to God be .* there muft be a returning by reconciliation 
to take away your enmity : and by Communion, to 
take away your eftrangement : for Chrifts bufinefs is , 
to bring tis back unto God again ^ t T^/-. 5 . 1 8 

Firft^ for Reconciliation, that is not in Scripture cal- 
led drawing neer fo much as being made neer^ Eph. 2.17. 
Tou are made neer that were afar ojf[^ by the blood of Chrifi: 
fo that by Reconciliation a man is put into a ftate of 
neernefs and proquinquity. That is the firft thing 
whereby the creature returns to God t bnt now be- 
ing made neer, being put into a ftate of union , thea 

T Secondly 



■ ■■ ■ ■■■■■■■■«■ 

p8 Communion with God^ good in bad times. 

Secondly, The foul comes to draw neer, that is , the 
eftrangement muft be removed, which is done by com' 
munion> to exercifea6is of communion •, obferve it I 
pray. I fay a man muft firft be put into a ftate of neer- 
nefsj and made neer,before ever he can exercife zds of 
communion , and then draw neer. Now this drawing 
neer, is for a foul to come to God from day to day , to 
improve his intereft in him, grow into more and more 
acquaintance and familiarity with him ; and you fliall 
find,that when a man is once brought into a ftate of uni- 
on 5 then the Lord calls him ahvaies unto fellowfliip. 
Open unto mem J Love^ my Sifter^ and my Spoufe : there 
are continual knockmgs of the Lord as tor a further 
entrance, there is a principle in us alwaies drawing bvick 
to perdition:and you fliall find that there is a Spirit with- 
in alwaies calling to draw neer unto God .* the Bride 
faith come^ and tht Spirit faith come : the Spirit in the 
Bride. Thereisasreatdealof diftance between God 
and the beft of the Saints-, for 2 Cor, 5. while we are 
at home in the body, we are abfent from the Lord. So 
Ig}tatius of oldj he faith. Aqua viva in me intrinfecus di- 
cit^ venial Patrem : that there was a living voice with- 
in him, that alwaies called upon him. And I befeech you 
confider^a foul that is once put into a ftate of commu- 
nion, and hath tafted what it is to draw neer to God , he 
' defires a daily communion, he is never neer enough , he 
doth continually fet it as a feal upon the heart. When 
a man is once by'reconciliation put into a ftate of neer- 
nefs ^ then in all Ordmances.in all waies of obedience, 
in his exercife of all graces, the foul is faid to draw neer 5 
thauis, to a(51^ and increafe his fHlowfliip and communi- 
on with God. This I conceive to be the meaning of that 
cxpremon^ /^^ 22. 21 . Accj^uaintthyfelf with God and he 



Communion with God^good in bad times. i jp 



at peace, fo goodnefs flullcome unto thee : acquain c thy fe! F 
With him, Ji3an ajjucfcete cumillo-^ it is in the Hebrew, 
and is rendred by lome, accujlomthyfelf to be with him : 
2l daily commerce with God, and an accultoming of a 
mans Telf with fellowfliip and communion with him ; 
this is properly to draw neer. So that as Reconcilia- 
tion taketh away your enmity, fo communion takes 
away your eftrangemen t. 

But you will fay to me , Can a creature draw neer to 
God ? if you look upon man in his natural diftance , 
God is in heaven^ jou are upon earth : can there be a draw- 
ing neer between finite and infinite .^ can finite and in- 
finite have fellowfliip r* nay, look upon man in his moral 
diftance, as a finner , and fo , can there he agreement be- 
tween light and darkness ? can righteoufnefs and un- 
righteoufnefs have fellowfliip i Surely, God is a confum- 
ingfire : and who can dwell, who can engage his heart 
to draw neer to him i* Now give me leave ( 1 befeech 
you ) to clear this to you, by propofing to you this con- 
fideration. 

There is a two- fold ftat^ of a finner. There are fome 
finners that are in a flate of eftrangement unto God : 
and whofoever you be that are here prefent, the enmity 
of whofe nature is not yet taken away, and defliroyed by 
a work of Reconciliation ; I fay to y ou,whatfoever you 
be, you cannot draw neer to God ; you may have com- 
munion with duties, you may pray, you may hear , but 
you can never have fellowfliip with God in thofe duties, 
and that upon a double ground. 

Firft, becaufe the enmity of your nature remains^and 
two cannot walk together unlefs they be agreed : and^ furely 
the nterer fuch a foul comes to God in any duty where- 
in Gods people approach to him, the more God is pro- 

T 2 voked 



140 Communion with God^good in bad times. 



vokcd againft him, and the more he is eftranged from 
him : a ftrange expreffion^that of the Prophet, I faw 
him in Gilgal^c^ there I held my feace-^Gilgal was the place 
of vvorfliip : the peerer any man comes^the more a mans 
heart rifeth againft him, and the more enmity doth en- 
creafe : ijaw him in Gilgal, and there I held my peaceiyo\x 
cannot draw neer to God, the enmity of your natures 
ftill remains. You cannot draw neer to God alfo 

Secondly 5 becaufe you have another fociety : your 
fellorvjhip is mth unfruitful works of darknefs ^ and the 
fellowfhip, the amity, and love of the world, is enmity 
unto God. I remember, Augufline complains concern- 
ing himfelf in the daies of his unregenerate condition , 
fpeaking of the pride of the lufts of his Spirit : Bcce , 
hifuntamiciquibtfsconfului^quihuscredidi : thefe were 
the companions that I converfed with , thefe were my 
friends, and thefe were my Counfellors. Now, my 
Beloved, whofoever he be that hath Communion mth the 
unfruitful works of darknefs^ it is no wonder if that man 
cannot draw neer to God. I have told you already, and 
I defire you would lay it to heart , you muft he made 
neer^ or elfe you can never draw neer : you muft be in a 
ftace of communion, or elfe you can never have fellow- 
iliip with God. That is the firft thing. 

But there area fecond foit of finners, that are 7nade 
n^er hy the blood of chrifl : and thefe, though God be in 
heaven, and thev are upon earth.- though theybefin- 
ners, and the Lord be holinefs it felf ; nay, though they 
in their own apprehenfions lliallfay as Hoofer once did , 
Lord thou art Heaven^ I am Hell : yet they may draw 
neer to him, and that upon thefe fix grounds : I befeech 
you obferve them. A finner put into a ftateof com- 
munion may upon thefe grounds draw neer to God. 

The 



- — m^ ' T^ III ■■ . — — ■ ^11 

Qommunion with God^good in bjid times ^ 1 4 1 



The firft is, Godscleding love; the Lord hath fepa- 
ratcduntohimfelf the man that ts Godly yPfal^. 3. D^sn^ 
it is in the Hebrew, he hath glorioufly, and miraculouf- 
ly, wonderfully, feparated to himfelf into fellowfliip : 
not only to fiimfelf for fervice, but to himfelf for 
communion ; and what is the ground f becaufe you 
zx^ fredefltnated unto fellorvf]npy kuCi 3- ai^tv. My Beloved, 
when you all fell from God as well as the Apoftate An- 
gels, might not the Lord have left you m the fame 
condition with them < and your doom ihould have been 
r/^r/e^, and therefore curfed, becaufe you muft depart ^ 
but if the Lord had been pleafed to have been reconci- 
led •, if he had faid to you as David did concerning Jh- 
Jolorny bring the young man home^ hut let him retmirn to his 
own houfe , and let him never fee my face : if the Lord 
fliouldhvWe faid, I will not remember their evil againft 
them todeftroy them, but they iliall never fee my face 
more, they (hall be eftranged to me for ever : you would 
have faid;thishad been a mercie,even your prefervation^ 
but this doth not fatisfie Electing love .-there is a double 
end that eledting-Ioveaims at, 2 Luke 14. it is, peace and 
good will 'j not only Reconciliation, h\xi Communion : that 
God may take the creature into fellowfliip with himfelf, 
and empty himfelf (as I may fo fpeak with reverence ) 
into the bofom of the creature. Be pleafed now to con- 
fider, you may then draw neer to God upon tliis ground 
of Gods eleding love. 

Secondly 5 you may draw neer to God, grounded 
upon the nature of the Covenant of grace under which 
you ftande My Beloved, God deals with all mankind 
in a Covenant- way =, and according unto the Covenant 
under which he ftandeth, fo are all Gods difpenrations 
towards him .- and to that end the Lord hath made a 

T j double 



lAi Communm with God^good in bad times. 



double Covenant with a double head. The firft Cove- 
nant was made with t\\t firft ^dam -, the fecond Cove- 
nant wkhthefecond Adam-^ and therefore God looks up- 
on all mankind, as if there were but two men in the 
world. I Cor, 15. 47. The fir (I mm rvas of the earth earth- 
ly : the [econd man is the Lord from Heaven Heavenlj : 
God looks upon all mankind as coming under thefe two 
heads, the frft '^dam^ and the fecond Adam, Now the 
Covenant of grace which the Lord hath eftabliflied , it 
hath z double propertie. Firft, it is fddus mitcitiA^ a Co- 
venant of fiiendiliip •, the Lord doth take Ahram as 
his friend. Ahram mj friend: ^amesi,!'^. Now the 
School- men tell us oi: two forts of relations ^ relatio dif- 
quiparantia conn ot at dominitim : that notes fubjeftion 
and dominion, as between a King and a fubjed.a mafter 
and a fervant-, there is not fo properly comimunion .* and 
relati0£quiparanti£qu^€ denotat Communionem -' nowthQ 
proper end of frlendihip, is fellowfliip : for a mans friend 
is as his own fouUand the Covenant of grace is a Cove- 
nant of fellowfliip & therefore they may draw neerunto 
him,being taken by God into a Covenant of friendiliip. 
i^J'.the Covenant of grace is a matrimonial Covenant; 
fadiis Conj^^aleilh^trolhed her:h Hof, 2 .9. you knowin this 
is the neerejft Commiunion, & the fureft onenefs in this 
relation beyond al other in the w^orldrthe gre^ateft friend- 
fliipbyvertue of an Ordinance two made one. One 
that was heretofore a ftranger, (liall be dearer then Fa- 
ther or Mother, and this voluntary relation by confent, 
lliall by vertue of the Ordinance of God be more po- 
werful th^n a nati^ral reladon^anda man fliall leave Father 
and Motherland cleave to hts jvife : and if there be this 
power in an Ordinance of God that is but civil, what 
efficacy iliall divine Ordinances and this fpiritual Cove- 
nant 



Qcmmunm ivith God^ good in bad times. iaj 

nanthavec' Sm^Xy^thon^altUeinhis hofom^ and have 
the more indmate and full communijn with him for 
ever. Now when the Lord will fet forth the neer Com- 
munion that his people may have with him by this 
Covenant this he calls a Matrimonial Covenant. 

Thirdly, you may draw neer to God grounded upon 
your union nnth the Lord^efus Chrift. ThQ Afojlle itWs 
us, I Cor. 6,1']. that he that kjojnedto the Lord , is one 
Sprit : and h'j that Sprit jvc have accefs to the Father^ 
Efh. 3. 12. ^^f^^yroyh, the Apoftlc tells , that our w^iy 
to God is through him •, we have by JefusChnft our 
mariuduB'ion : he is the great Favourite that leads us in 
by the hand into the prefence of the Father, Efh.i.i 8. 
through him we have an entrance to the Futher^ by one Spi-^ 
rit, Chrift is not only 7nedium reconciliationis ^ but: 
he is medium communioms alfo : by his latisfa(51:i- 
on the one •, by his interceffion the other ; 
Jefus Chrift (my Beloved) hath a double refe- 
rence to us .• in the work of fatisfadiion^ he is the means 
of Reconciliation.* but in all our approaches unco God, 
being reconciled, Chrift is the medium^t it is by whom 
we have Communion w^ith the Lord . Befides , 

In the fourth place, you may draw neer to God be- 
caufe of your conformity to him: for we are mah far- 
takers of the divine nature^ \ Fet-. 1.4. and we live the life 
of Cody Efh, 4. 1 8. and we have his Image re ft or ed, i Cor* 
15. 4P. Conformity is the ground of communion 
wherefoeveritis. fob, -^.S.diVid&it more Conformity , 
the more Communion we have : and when your Con- 
formity fhall be perfected, fo iliall your communion be . 
Take that place (and it is a choice Scripture) in that 
Zach, 3.7. If thou wilt obey m'^ words ^ keep my charge , / 
n>i/l give thee f laces to walk in among thofe that fiand 

by X 



144 Communion with God y good in bad times. 



H h n'7sn D^"iQyn inter flames iHos : whoarethefe^ 
Thofe, interpreters conceive to be Angels : So Drufiu^, 
Pofl mortem anima tua in chorum recipetur 3&c.the Angels 
and the Saints they are taken into neereft communion. 
So Calvin •, fo that the more Conformity there is , the 
more a man obeyeth God-, and the mcrehe keepeth 
Gods charges, the more the Lord will delight to give 
him fUces to walk in amongfl thofe that fi^nd hj. 
Nay, 

In the fifth place, you may draw neer to God •, for 
though God be in Heaven you may afcend, and the foul 
may be above in Heaven when the body is walking 
here below : there is a double way of the fouls aflent ; 
either in contcmfUtion^ or affection. In contemplation , 
the foul may afcend. ^ohn in Rev, 4. faid, / faw a door 
opened in Heaven^ and a voice faid^ Come up hither : ^ohn 
inhisbodyafcended not, but ^<?/;;; in contemplation of 
his heart was above, Col. 3 4. A man is worth as much 
as his love is worth. Ezekiel^ when he was in Babylon by 
the River C/.-^i.ir, yet he faith^ the Sprit cf God carried 
him in the virions of God to lerufalem , E'^k. 8. 3. in his 
contemplation ztlerufalem.^ and yet notwithftanding in 
his body in Bahjlon by the River Chebar : And the foul 
may afcend in its affeilion • Mat, 6. ii. Where a mans 
treafnreis, there will hi i heart ^^-and furely where a mans 
heart is, there is his happinefs : and where his happinefs 
is, there is the man- mirafihltmttate tranfit amor in ama- 
turn. Niremb, Obierve it, Augu(line faith concerning 
himfelf, his foul ^fcended up, and frequently ran and 
faluted the Prophets , and vifited the Patriarchs, &c^ 
Anima afcenditfreqtienter c^' currit familiariter per plateas 
cceleflis Ieru[alem» Thus ("my Beloved j may a mans 
foul be iiihewiven^even while his body is here hdow .^feed- 
ing 



..<» ».*.A.^w<* *- 



.4a >t-^^. 



Qommun'ion with God^ good in bad times, \ j^ j 



tngtipon the hidden mmna yZwA bathing himfelf in thofe 
rivers of pie a fur es ^ that the Lord hath prepared at his 
right hand for thofc that love him • then, though you be 
upon earth^you may afcend^ and therein draw nigh to 
God. 

In the laft place ( I muft haften ) you may draw neet ' 
to God ^ for if you cannot afcend 10 God, God will be 
pleafed to come down to you, //^. 57.15. Heaven is mj 
Throne ^I inhabit eternity^ I dwell in the high and holy place ^ 
yet will I dwell with the humble and the contrite he art -^ Luk. 
1 3 . 1 '^Jfthe Prodigal do buifay I willg to my Father-^ the 
loft Son comes in,the companionate father runs : God 
deals with his people in this, in a way of retaliation-,and 
when a man hath but a motion to return to God , why 
the Lord is ready to meet him, and embrace him : he 
hath to this end appointed Ordinances, and in them he 
tells you, he will meet you , £xod, 20. 24. you need 
but come halfway as it were- God faith, he will meet you* 
My Beloved, it is true indeed, it is an imperfe(3:,yet not- 
withftandin^ it is a real communion : we do but fee him 
indeed behinde a rvall-^ and through the lattice : but yec 
we do really fee. Awi. it is fuch a Communion that the 
Lord is himfelf exceedingly delighted with •, the King is 
held in the Galleries*^ it is that mighty expreffion of the 
S'^im^Cant j.'SJhe King is heldm the Galleries: there is a 
double Gallerie wherein Gods people take their walks 
with Godj he, and they alone ; the upper Gallerie is re- 
ferved for the fouls of ju/l men made perfect ; but there is 
a lower Gallerie wherein Gods people walk with him 
here ; Jefus Chrift is faid fo to delight himfelf in this 
converfe, that he is held there ^ and that by nothing , but 
by the cords of love 1 The King is heldinthc Galleries, 
Thus then let this fervefor the opening of the firft 

( u ) Branch -, 



146 Conmunion with God ^ good In bad times. 



Branch -, what it is to draw neerto God 5 and upon 
what ground 5 though God he in Heaven andyouupm 
earth : though Gedhe a con(uming fre^^w^ thou as alin- 
ner^but ftubble before him^being put into a ftate of com- 
munion, thou mayed draw neer to him. 

Now let us come to the fecond Branch of the open- 
ing of the Do6lrine •, and that is ^ why it is good for 
the people of God^yea beft for them in calamitous times> 
then to draw neer, to keep a clofe and a conftant com- 
munion with him •, truly the grounds of it are very 
weighty j take it in thefe particulars^ as briefly as I am 
able. 

In the firft place, this is the only means to preferve a 
man from the fin of evil fellow- fliip-,therefore it is good 
to draw neer to God ^ youfliallalwaies find times of 
fuffering to be alfo great times of finning : and men in 
them, they arc not Tarn mt[eri quan^mali , as Salmon 
compares them. When God pours out his wrath, then 
doth Satan pour out his rage: then becaufe iniquity doth 
abomd^thelove of many rvaxeth cold jZnd men prove Apo- 
ftates and fall away. Now at fuch times there is the 
greatefl: Apofl:afies and backflidings manifefted then at 
any time; men fall from their former apprehenfions in- 
to erroneous opinions .• men fall from their former affe- 
dions, and they lofe their firfi love. Men fall from their 
former converfations, and they ^/^nf in their (hamey and 
becaufe intquity ahoimdeth^the love of many rvaxeth cold 5 
and it is not ftrange ( I befeech you mark it, for I fpeafc 
to you that fear God, that are put into a ftate of Com- 
munion, I fay it is not ftrange ) that even the Godly 
fhould backflide, and deny, and fall from the glory of 
~ their former converfation.D^'r/^ had his firfi ana his lat" \ 
ter rvaies. It is the expreflionin Chro.ij. 3. lehofaphat ] 

wMcd Y 



Qommunlon with God^good i?i had times, 147 

walked according to the firfi mties of David his father, 
A D4^'/Wmay have his firft and his latter waies 5 and in 
fuch times as thefe for a man not to fall from his fted- 
faftnefs ( my Beloved ) it is a mighty thing : tvhen the , 
Dragons tay I 'fhj/I ftveep down the thiid part ofthefiars^ for 
you to abide fixed-,thei:€ hath been in all ag-es a courfe of 
the world •• the world is a Sea, and every man is a drop 
emptied into that Sea, and he fvimethin it -^ he is apt to 
run with the tide.* there is a cottrfe of the worlds Eph,2. 2 . 
and in every age of the world there is a fe veral form of , 
it : ^yJy-'^j Gal, 1 .4. delivered fom theprefent evil worldi 
that is the redemption of the Saints to be delivered from 
the evil world that is prefent, ano that way of wicked- 
nefs that is common in their age. ^c. Ye (liall obferve 
this in the firft three hnndred years: then the generality 
of the world, they were the Dragons t^ngels that made 
rvar againfl the woman: but when the woman had brought 
forth a man- child ^ and he was advanced into the Throne of 
God -, into the ftate of the Empire, then prcfently the 
world becomes Chriftians. In C on f^ amines time then 
Sathan pours out a flood after the woman, the flood ot the 
Arrian herefie, and then the world became an Arrian , 
totusmm^m facfus eft Arrianus, as ^erom complains, j?^^^^. 
This flood being in fome meafure dried up, and after- 
ward fettled in the Sea of Kdrm y\\\tKi all the world voon^ 
ders after Home: a new Beafl arifeth that had two horns like 
a Larnb y and [peaks like a Dragon^ andrefeiTesall the 
cruelty of the Dragon, bat only under a more promifing, 
undera more harmlefs and promifing fliape •, by and 
by, I fciy, all the world v/onders after Rome. And thus 
you fliill find men that mi^^d nothing but earthly things^ 
•-aiid that ulually that they may enjoy the world, tliey 
c^*e thus carried on by the cGurie of the world /in all 

(wi) ages: 



148 Cominu?iion with God^good in bad times. 



7*Vr./T^Pir/. ages t, J'6\'j.y6>^^'2Ux-{j.ttTiTi^iTavA'.'Sf:J7Ta7: Jujlin Mart, 
Now what fliall preierve us '! Oh, there is nothing now 
but keeping clofe to God, that will keep you unfpotted : 
In GerJ^ 6. 9^10. Noah walked rvith Gad '^ [emfer incedcbaty 

^14]}. eratcpi: cum Deopnnde uthomo cum homine amico^Aufl. T he 
Schoolmen put the queftion how^ it comes to pafs, that 
the Angels and the fouls of men in Heaven areimpec- 
cant, and without fin. They anfwer : that it is the Bea- 
tifical vifion, they havealwaies God in their eye : vifto 
Beattpca impotent es reddit ad feccand^itni truly> there is 
nothing in the world that will ftviy the foul hke to it. 
If you will be preferved from the evil of the times, and 
be upright in a crooked generation, then take heed to 
walk clofe with God. It isgoodfor youto draw n'^erte 
Cod. But 

Secondly , it is good for you to draw neer to God, 
when all things elfe withdraw themJelves from you .• 
My Beloved , it is good for a Chriftian to make fuch 
a fuppofition as the Prophet Babbakuck doth in 
C hap. ^ ^i J ^iS. Though the F ig-tree fhould notblcfjom^though 
there be no fruit in the Vtne^ though tht labour of the oUve 
ihould fail^ and the felds flwuld yield no meat : the flocks 
flwuldbe cut off from the folds ^and the Herds from the flails: 
yet 1 ivill rejoyce in the Lord) and I will triumph in the God 
of my falvation. Mark , he doth not only pitch upon 
thofe comforts that are rather for complement then ne- 
ceffity, but the choiceft provifion (as I may fo fpeak)of 
the worlds making •, here is the Fig -tree, the Vine, the 
Olive, the Fields the flock; and he faith not. If any of 
thefe {hould fail, then they might be recompenced v/ith 
the labour of the other •, but if all thefe (hould fail to- 
gether, and confpire to make man miferable ; and not 
only to fail in hope 5 but even what you have already 

in 



Communion iv'tth God ^ good in had times. \ |p 



in pofTelfion. When doth a man think his flocks to be 
ccitainer, then in his folds -, and his herds, then in his 
Ijtalls f but though the flocks, and the herds fliould fail; 
what now will bear up lus foul ^ I ivill rejoice in Qod : 
Oh, it is time to keep clofe to God •, let me tell you, the 
Landrceh to and fro like a Drunkard -^ fometimes leanes 
this way, you know it, and fometimes that way .• truly, 
when the Land begins to fink under a mans feet once , 
foundations fliake, then it is time for a man to lift up his 
hands, and to take hold of heaven-, r^/?4^ iter ccelo : for 
this will be the great cut toa mans heart when he fliall 
be fliut out of all things here below, as it was with 
Saulm his agonie ; the Philiflins made war againfl him , 
and God hides his head -, the Philifliiiies made war : fo they 
did many times before, and Saul got the better ^ Saul 
had now an Army in the field. I , but though he had 
an Army •, Saul hadlofl:his God, the Lord is departed 
from me , and answers me no more. This is the be ft way 
indeed to keep clofe to God,it is time to draw neer to 
God , when all things elie withdraw themfelves from 
you. 

Thirdly, it is befl:, becaufe if you draw neer to God, 
God will certainly draw neer to you ; he hath promif- 
edit, ifi ^am./\*?>. Draw neer to God ^ and he mil draw 
neer to jou : and the approach of God fumms up all, 
. Gen. 15. I. for in his frefence isfulnefs of joy. It is a 
mighty expreflion, Kev, iwj, that he that overcomes 
jlhiil inherit all things. I, and that of our Saviour, M^rk 
10. lO.lf a man for Jake father and mother^ houfe or lands ^ 
he fhall have a hundred fold more tn this life : a hundred 
fold in fome refpedl , he cannot have an hundred Fa- 
thers, or an hundred Mothers, but Interpreters fay , it 
is not to be uaderftooci formahter , but eminenter - he 

(U3) ihall 



1 5 o Communion with God^good in bad times. 



f. 



fiiall have all the comforts in God that thefe could af- 
ford him, if they were a hundred times more ; Oh then 
draw peer to God, and God will certainly draw neer to 
you. Bat, I but name things. 

Fourthly , to draw neer to God is beft •, for by this 
means you fhall be preferved from the evil that other 
men fuffer, the evil of fujfering : The promifeisin 
Fjal. 91. 1 o. He that dtvelleth under the fhaddi'fv of the 
mofl high i no fUgue fhall come nigh him : he will give his 
Angels charge over thee •, it notes a conftant fellowfliip : 
thouflialtbe the fpecial charge that the Angels have. I 
{hall defirc you but to confider, the Lord hath projeds 
of providence for his peoples prcfervation , as well as 
for his enemies deftrudlion. iV^^/^ walked with God, 
and had an Ark, when the reft of the world of ungodly 
men periflied in the waters •, David a man that kept 
conftant communion, and we fee how the Lord owns 
him in all his tryals and appears for him: upn all the glo- 
ry there fhall he a covering'^d.nd there are projeds of provi- 
dence beyond the wiWom of men or Angels^ for, the 
Lord knows how to deliver the ju(i from all their trouble^ 
and how to referve the wicked totheday of Judge- 
ment. Thefe things now^ I am forced to pafs 
over. 

Laftly, ( and fo we willhaften to the Application ) 
It is beft formen to draw^ neer to God, becaufe a clofe 
communion keeps up in a mans foul thofe qualificati- 
ons as fliall make every aflidion comfortable and eafie, 
be the times never fo bad : for the drawing neer of the 
foul to God, is like the Sun to the earth 3 which by its 
heat and perted influence puts lite, vigour, and beauty 
into things dead and withered before. Cant, i. 12. 
Communion with God is the fprlngtirae of all 

grace ; 



(jommu)iion ivhh God^goodin bad times, i ji 



grace .- and therefor-e I will but name them. 

Firft^ Communion with God will keep a mans foul 
in afilent humble frame • that was the fruit of AaroKs 
Communion in Zei;/>. 10.3. agreatcrofs befell him, he 
loft two Sons taken away by an immediate a<5l of Gods 
hand even in an ad: of fin 5 yet Aaron held his peace .• 
Aaren held his peace: fellowfliip with God will certainly 
keep the foal in a peaceable fubmiffive frame, that be 
the afflicflion what it will be, the foul fli^all fay^ Gods will 
is the rule of goodnejs : when Judgement was pronounced 
again ft He\ekiah^ good is the word of the Lord : and lob^ 
the Lord haihgiven^ and the Lord hath taken away. 

Secondly, fellowQiip with God will keep a mans 
foul in a holy independency upon the things below : 
there is nothing (my Beloved) puts a m:ms foul out of 
band with the creature like communion .- this is the way 
to have the Moon under your feet ^2iSthQ expreflionis .-for 
that in fellowship ivith God, a man that knows what it 
is to have clofe communion, knows that he doth really 
fet his feet where other men fet their hearts : it puts the 
mouth out of taft to all creature comforts to him 5 
Chryfoftom hp^'^.^^nnrH^^o^Tii iYohcy, though the world cAy/2>y?. 
were on fire about his ears, yet he hath loft nothing, for 
his portion is enough. 

In the third place, as a holy independency, fo a holy 
magnanimity of fpirit • he (hall not think thofe things 
great that other men think infupportable. lef^s chri(i 
endured the Crojs, and defpifed the fhame •, and theihame 
of the crofs was the greateft fuffering. Why do you 
weep and break my hearts / am ready not only to be bound^ 
but to die for him. And L///^/^fr( I remember ) when the^^^^^^^ 
enemies gave out that he had recanted, he writes in a 
Letter of his ^ that I will never recant; think that I will 

do 



I)! Conunnnlon with Ccd^ good in bad times. 



. (jo. any thing rather then recant, be the dangers^and 
threatnings what they will be-, they are not careful to an- 
fjvcr thee in this matter : omnia dc me fr^fumes prater fu- 
gam^qtd odium ^impettim totius orhis fuflinui : Commu- 
nion with God keeps up a mans Spirit in this magnani- 
mity. 

Laftly, fellowihip with God keeps up a mans foul in 
a holy felf-fufficiency ; if it be in prifon^God is his en- 
largement •, a good man is fat is fed from himfelf ^ S olomon 
faith-, fo as he may enjoy God truly , he is able to Hand 
upon the mines of the world, and fay, that he hath loft 
ay^ugnfi. nothing. I remember it is /lugujlines expreffion of the 
Bifliop oiNola. The City was taken and facked by the 
Goths ^ that he did reafon with himfelf, having loft all 
his eftate, (liould he vex himfelf for the lofs of filver 
zxi^ ^o\<i ? domine ^ uhi omnia meatu fcis. Lord, thou 
knovveft where all my trea(ure is laid up : there is a holy 
felf-fufficiency in regard of a mans fellowihip with God. 
Now this noble difpofition,communion with God will 
alwaies keep alive, and adlive in the foul. Let this ferve 
for the Explication of the point. I fiiall borrow but a 
little time for application , I. fliall not hold you 
long. 
Vfe. Iw^ouldmakebutoneUfe of itand no more. To 

exhort every one to put on Davids refolutions in the 
times in which you live, 7.'/j-^^^^yi?r;;^^ fa draw neer to 
Gi^^rmakeit your bu(ihefs>to keep clore,'^,nd conftant to. 
him : truly^ I fear many a man in publike employments 
(I befeechyoulay it to your ownhearts^ I fay, I fear 
many a man) many a godly man in publike imployments 
his heart runs out fo much upqn the things 'without him, 
that he hath caufe to complain as the Spoufe doth , the 
Church doth^ they made me keeper of the Vine-jards^htit 

my 



Qommunion with God^go od in bad times, i j 2 



wj own Vine I have not kept, I am afraid, many in publike 
employments do much remit their private duties. My 
Belovedjthereis a cloud that hangs overall the Reform- 
ed Churches, and we have caufe to fear, that the [word is 
already bathed in their hlood^^ that great a confumption a 
determined upon them a/l^ whether we confider ourful- 
nefsof fin, or our fearlefnefs of Judgement. 

Firft , fulnefs of fin •, for we have certainly , after 
pruning brought forth grapes of Sodom, and cluflers of 
Gomorrah : truly, I know whatfoever we may fuppofe 
of our felves, I know no terms that God offers to crea- 
tures but this : // your will not be chafiifed of me^ I will 
punifh you [even times more, and [even times more till I 
have deflroyedyou: in decretis fapientum nulla efl Litura : 
And if Corner begins once to bear , in Hof i. ( you fee the 
pedigree of judgement ) llie will never leave bearing 
till [b^ hith brought forth Loammi , peifedldeftrudion ; 
therefore if you look to the ful-nefsof fin ; 

Secondly, If you look to the fulnefs of judgement: 
truly I may fay, ( though it be fad to fay it ) Ephraim , 
England ^ is a filly Dove vfithout a heart -^ gray haris are here 
and there^ andfhe knows it not, Confider ( I befeech 
you) but thejundure of time into which God hath 
caftus. The time of ihtWitnefjes prophecying in Sack- 
cloth and ajhes draws neertoanend , and they do 
think by and by to put of their Sack-cloth -J and fo 
fome render that expreflion , when they are about to /?- 
ni^b their tejlimony : and they thought they fiiould by 
and by have put offtheirfack- cloth and a(hes, and have 
put on the garments of praife and glory 3 then comes the 
killing of the Witnefles This I defire you to confiderj 
the killing of the Witneffes (liall be fliortly before 

(x) B^omes 



1 54 Communion with God^ good in bad times. 

gomes ruine , Rev. 1 1 . When they rife^ the tenth fart of the 
City falleth^ which is whole Rome : that which now re- 
maineth being but the tenth part of whac it was antient-? 
ly^and therefore doth fyncronize with Rev, i8. Babylon 
being cafl in the Sea as a mil- [lone .* We have great rea- 
fon to exped this to be coming on-, and then who are 
they that (hall efcape that great tribulation, fuch as ne- 
ver befell theChriftian Churches, forrunning their 
^reat delivery : that [hall fland with the Lord, mtk 
l^almes in their hands ^ as tokens of vidlory ? none but 
thofe that having gone through great tribulation^ have 
wajhed their garments white in the blood of the Lamb : 
and that is immediately before the feventh Trumpet 
foundeth •• and certainly whofoever fliall obferve bmh 
the courfe of the Hiftory, and the courfe of Gods dif- 
penfation of providence, muft needs conclude, it is not 
yet come. Now in this confideration, how good is it for 
to take this counfel of the Prophet ? It is good for a feo- 
fie to drawneer to God, 

But you will fay to n^e :. how (liould we draw 
aeer ^ 

A few dircifiions with a word of Exhortation , and 
I conclude. 

There are thefe five Rules that I earneftly defire the . 
Lord may write in. your heartS;that you may knowhow: 
the foul ought to draw neer to God. 

Firft, be much in the ufe of all Ordinances , for in 
them yon do draw neer. Lev, lo. 3 ^Godmllbefan^i" 
fed in thofe that come neer unto hi.n • you co draw neer 
in Ordinances : this // the Bed wherein Chriji and his 
Sfoufe do folace themfelves^ and enjoy the fweeteft of 
plegfuresrandit is of flourilhing Ordinances that the Ho- 



Conwmnion with God^good in had times. \ j 5 



•ly-Ghoft Tpeaks when he faith in Cant, i . 16. But yet 
in til ) oar Ordinances, pray obferve to take heed that 
you do mark the fpecial prefence or abfence of God in 
theai :; elfe you may have communion with a duty, 
when God withdraws himfelf : and know, that Gods 
withdrawing of himfelf from an Ordinance is a great 
judgement^n?^^;? the glory ef the Lord defarteth :for then 
our Ordinances will be Wells without rvater ^ Br efts with- 
out milk : there is a vanity in Ordinances as well as in 
creatures, if God leave them. But as it is a great judge- 
ment •, fo it is the fore-runner of Judgement. Oh that 
the Lord would fet on that place upon your hearts, 
Ezek.io.i* the Lord faith to the Angel, Go take fire 
from off the Altar y and [catter over this City •, take fire 
from off the Altar. If the glory of the Lord depart 
from the Temple, then the fire of the Altar that before 
would ferve to expiate their fins, will now burn the 
City, and there is no fire burns fo hotly as that which 
is taken from off the Altar. Nay, I dcfire you to take 
this with you. That as you muft ufe the Ordinances , 
and obferve the fpiritual prefence or abfence of God ia 
them: See 

That your Ordinances be pure Ordinances, or elfe 
they will do you no good : See that they be without 
humane mixture and fophiftication .• there is a great 
deal of vanity and pride in men: for truly, vain man 
would he rvife^ though he be horn like a mid A(jes colt^ and 
men love to exercife their wifdom in nothing more then 
in the things of God, and therefore for matter of Ordi- 
nances they Will pick and chufe. I defire you to confi- 
'Mer, and you will find this Rule : The lefs of Gods 
*^ Order you have^ the lefs of Gods prefence 3 and the 

(X2) ,^nefs 



156 Communion with Gody good hi had times. 



^^ lefs of Gods bleffi ng. That is the firft Rule for your 
drawing neer. Be much in the ufe of all Ordinances. 
But yet obferve the fpiritual prefence^or abfence of God 
in them. 

Secondly, if you will draw neer to God, Walkina 
continual fear that God flioilld withdraw himfelf from 
you. That is another Rule of Communion. Truly, all 
people that know what belongeth to walking with 
God^ and drawing neer to him, know they muft be ac- 
quainted with fuch fpiritual truths : walk in a continual 
fear of Gods withdrawing of himfelf from you. It 
was the Churches mifery in Cant. 5 ./ opened)andmy Be- 
loved had withdrawn' htmfelf : my Beloved had with- 
ty^Hgnfl.' drawn himfelf. i^uguftine I remember fpeaks of a chaft 
and of vvhoriih fear, a finful fear,and he exprefleth it by 
the difpofition of a Wife, and a Harlot •, both ftand in 
awe of the Husband, of the man .• but ( faith he ) Hac 
virum timet m veniat-, ilia ne defcedat : one fears leaft 
the Husband will come, the other fears leaft the Hus- 
band will depart^ thefearethe difpofitions (certainly) 
of a foul that knows what belongs to Communion with 
God •, a man that hath once obtained Communion with 
God to approach, but afterwards the Lord departs, it is 
uncertain whether ever he fl:iall obtain that approach of 
Communion again, or no. I remember it was Bernards 
Bernard, obfervatioii (and truly it is a fad one) fpCwikingofthofe 
that did fall from their Communion ^ faith he, Perfatt- 
cos invenimus qui unc[uam rcdiunt ad gradum frifiinum : 
we iball find very few of thofe that ever obtained their 
former approach of fellowfliip again- .-make this your 
buiinefs , walk in continual fears leaft tbeLord with- 
draw himfelf. 

la 



Qommunion ivith God^goodin hadtirnes. \zy 



In the third place ; If you would grow in Com- 
munion, and dra.w neer to God , you muft grow 
in conformity unto him; for I have told you ah'ea- 
dy, that according as our Conformity is, fodiali 
our Communion be •, fo I befeech you obferve 
it in lohn 15. 10. Chrift faith to his Difciples , 
Keep my Commandments ( faith he ) and ahtde in 
my love^ as I have kept my Fathers Commandments , 
and abide in his love : abide in his love ^ doth 
our abiding in the love of Chrift ftand upon our 
keeping his Commandments:' itisfpoken hereof 
abiding in the fenfe and the apprehenfion of his 
love 5 walking in the light of his countenance : 
there is a double love of Chrift unto the Saints; 
there is amor benevolently ^ amor complacent idz • 
there is a love of benovelence , and that is the 
ground indeed^ it is free grace is the ground of 
all grace whatfoever.- this is not grounded upon 
our conformity to Chrift, iothe loved us when we 
were enemies. But there is a love of delight, and 
that is grounded upon'the image of Godinus, and 
our conformity unto his : and the Lord fo much 
the more delighteth in the creature , as he fees 
the more of his image in it. So then , if you 
would draw neer toGod^grow intoconformityjand 
your communion fliallgrow. 

In the fourth place •, Obferve the times of 
fellovvfliip .• I befeech you remember this : There 
are peculiar times when God draws neer to you.^ 
molltfsima temp or a fcindi : do you then .dravv 
neer to God : call upon him while he is neer : that, 
is the expreflion ; the Spirit of God {Tertul- 



■ • ■•''^ 1, - 1. .. ■ I . ■ ^ 

158 Communion with God^good in bad times. ^ \ 



TertHllian. Udn obfei'ves, res delicata fpiritus Chrifti ) is a 
delicate thing, a delicate vSpint, eafily provoked 
to depart :♦ when the Lord knocketh, and offers 
love, and men will not entertain it Courtiers 
have their peculiar times of fpeaking, when they 
may have Communion in all their requefts with 
grace : Obferve thefe times, the Lord thus draws 
neer you -, cherilh as your life thefe feafons of 
times 5 and thefe fweet warblings of the Spirit of 
grace ; obferve when God draws neer to you* 
That is a fourth Dire(5tion. 

And in the laft place , Take h^ed of all thofe 
fins that may interrupt your fellowftiip •• it is true 
indeed , every fin feparateth between us ! and 
God: and the fmalleft fin , the fmalleft body hath 
its fhaddow : but yet not withftanding there are 
fome fins that in a moi;e peculiar manner break a 
mans Communion , and hinder a mans comfort. 
And here let me give yoii to underftand , there is 
a fin that the Scripture tails a mans imjuhy^ the 
frveet morfel that a ma0 hides under his tongue^ and 
will not forfake.- a mans darling, his minion luft/ 
for as in the new man though there be all grace 
wrought in a mans heart, yet there be fome graces 
that area mans peculiar excellency, that art more 
then others, y^^r^/;;^ peculiar excellency was his 
faith ; in lofe^h^ his chaftity : in /^^,his patience .* in 
Davidy his fpirituality .* Now fo it is in the old 
man, though there be all fins, yet notwithftand- 
ing feme lufts afi more then others: and the up- 
rightnefs of a mans heart ( as David obferves ) 
Iks in this 5 in P/i/. 18.23. / tvas H{right before 

thee^ 






Qomnmyiion with God^ good m bad times. \ jp 



thee y dnd 1 kept my felf from mine iniquity. 
Now there is no fin that ingroffeth the heart like 
to this •, therefore there is no fin keeps the heart 
fo much from Communion with God as this •, 
therefore above all evils, as you do defire to draw 
neer to God , fo take heed above all fins, keep 
down the darling corruption: for there is no fin 
(I fay) that ingroffeth the heart fo much ; there 
is no fin that cafteth fo much fliame in the face, 
and takes off the Spirit in all his approaches to. 
God , as this .- Then thefe be the Rules that I 
commend to your confideration , if you would 
keepclofe Communion with God. Be much in 
the ufe of all Ordinances , walk in a continual fear 
leaft God ihould withdraw himfelf from them. 
Grow in your conformity , and you fliall grow in 
your Communion. Obferve efpecially thofe times 
when God draweth neer to you. And in a fpe- 
cial manner take care to keep your felvesfrora your 
own iniquity. 

To enforce this exhortation , take thefe few 
confiderations .- 

Firft 5 you may draw neer to God by reafon of 
the neer Relations in which you ftand to him : 
thegreatpromifesofthe Gofpel be perfonal pro- 
mifes 5 / wtllbe thy God^ and give thee my San and my 
Sprit. Now when God makes over hlmielf by 
Covenant unto the creature, its a great ground 
of our coming to him : had he find I will be to- 
thee a Father or a Husband, ^r.it would have but 
carried with it all the comforts that could have been ; 
in fucha. relation: but when he faith,, I mil he thy 

God- 



6o Communion with God^^ood in had times. 



ie> 



Gad^thuis^tantu^qHantus e/i ,: what ever there is 
in God lliall be as truly thine for thy good, as it is 
his for his own glory ; my mercy to pardon thee, 
my power to perfed thee , my wiiclom to di- 
red thee ; my grace to heal thee , my glory to 
crown th"ee , and therefore David called him 
the God of mj mercy , and the God of my life * 
and your intereft in him may be a great 
encouragement to you to draw neer to 
him. 

Secondly? the more a man draws neer to God , 
the more communion he hath with him , the 
more he iliall be acquainted with the fecrets of 
God: for communion lies much in imparting of 
fecrets. Abraham isciWtd the friend of God: and he 
had gotten fuchan interefiin him, that God can do 
nothing that he will hide from Abraham^ Gen, 18. 
And Mofes^ God mil [peak to him as a man with his 
friend face to face, i Sam. 9. 15. The Lord told Sa- 
muel inhis ear. In this refped it may be truly faid , 
the fecret of the Lord is with them that f tar him \ and 
his lirim and Thiimim^ with his holy ones •, thcfe lean 
upon the Lords kofom from day to day, and that is the 
feat of fecrets as well as of love. 

Thirdly;, the more a man draws neer to God, 
the more acceptable will all his fervices be-, and 
therefore the more Mofes appeared before God^ and 
flood in the gap ^ the more God delighted in him^and 
he turned away the wrath of God from his people. Job 
mtfflpray for his friends, ana the Lord will hear him^ 
th-ough they were godly men, yet they were not 
contented that it fliould be only well with them ^ 

but 



Qommunion with God^good in had times. i6^ 



but they wi'eftled with God for others,and God vv^ll 
honourthemvvith thecinfvver ofpniycrs,for rtiey that 
draw moft necr to God, and God draws neer to 
them, are the men of his good will. God will fay 
unto them^ Concerning myfons^andtk works of my 
hands^commdnd ye me^ &c. and therefore Bernard ^^^ . 
fpeakingof fuchtimesof Communion, Dulcecom- 
merciuyn^fed Breve momentum^ faith he •, when it is fo 
with a man, then pray for me •, cumtalis fueris me- 
memo met •, for then his prayers will furely prevail. 
3/^/^^ prays, T^xod. 32. Lordfardonthem^ &c. and 
God repented of the evil he thought to have done to his 
feople^dcc. Myprejencejha/lgoheforethee^ and I will 
give thee refl •, Lorajherv me thy glory • Thou canji not 
Jee my face and live ^ but I will caufe mygoodnefs to pafs 
before thee : God can in fuch approaches unto the 
foul deny them nothing. 

Fourthly, the more a man fliall profper in what- 
ever he doth undertake ^ fofeph was a fuccefsful 
man in all his undertakings 5 and the ground of it 
was,beca»fe the Lordwaswith him^Gen.^g. laft •• he 
kept conftant Communion with God.' and fo D^- 
vid in all things that he did he profpered, forthe 
Lord was with him , i Chron. n . 9, ^of]). 5. the 
ground of all ^ofhuas fuccefs in war was, becaufe the 
Lord was with him\ 1 know a godly man doth prize 
his fervices above his comforts,his work above his 
wages ; as one of the Martyrs faid when he came 
to dye, Nothing did grieve him more, then that h€ 
was now going to a place where he (liould be for 
ever receiving wages,and never do any more work- 
Now if you would be employed by God,and would 

(y) have 



\ 6 1 Communion with God ^ good in bad times. 



have the Lord to delight to ufe you, and profper 
you in your undertakings, keep clofe to him. 

Fifthly 5 the more fellowfhip you have with God, 
the move friendfliip you (hall find among men .* In- 
deed the people of God are commonly the perfons 
that are moft evil fpoken of in the world -, the evil 
eses of vain men are fet againfl them.^nd they will do 
what they can^to render them unfavoury •, and they 
learn from their father the Devil^ to caft afperfions 
on them : But yet notwithftanding , they are the 
Lords darlings, and are precious in his fight : the 
world may throw dirt on them , but it fiiall not 
flick or falen there : and if it be good for them, 
they {hall be ddtveredfrom the Jlrife of evil tongues : 
and in evil times, when dangers come , when the 
enemy encamps the City, God will give them fa- 
vour in the fight of their enemies. God gave 
lojefh fcivour in the fight of the Keeper of the pri- 
fon. Gen* 39. 21. and ler. 3.9, 11. Nebuchadne'^r 
gave charge concerning /^r^;j»^/4/', a poor man in a 
danger , when the reft of the great Princes were not 
confidered: and among the godly , they have the 
higheft place in their hearts .* All mj delight is in the 
Saints ) faith David. Zach. 8. ten men fhall lay hold of 
the skirt of a lew, becaufe God is with him •, Commu- 
nion with God here is the higheft pitch of happi- 
nefs , next to the beatifical Vifion in glo- 

Sixthly : Laftly, it is the higheft pitch of happi- 
nefs for any people to have God for their God ; the 
People of God make this their great Boaft, Who is a 
God like HTito our God i and the neerer they come to 

God^ 



Communion with God^good in bad times. \ 6^ 



God, the more chey have of hhn the fuller is their 
happinefs : and they are thereby encouraged , be- 
caufe they know that God delights in Communioa 
with them : he calls upon them for it : he proclaims 
it, to let the world fee, that he that is God blcjjedf0r 
ever^ mil have his Tabernacle among men : he will 
•walk amongft them, Kev, 21. 4. he calls them 
Hefhzibah^ my delight is in them : Communion is 
the firft fruit of fruition/ therefore the people of 
God (hould labour for it : every ad of fellowfhip is 
the morning- ^.^x^Rev i.ii, *^??fpO' 3 and doth ami- 
redly tell that the day is approaching : if it be fo 
great a matter to have the firft fruits of glory , 
what muft the pofTefTion be ^ Confider what hath 
been faid, and the Lord give you underftanding in 
all things. 




THE 



SAINTS INHERITANCE. 



At M' Qarryts Church at 
London-bridge^. 



M5 



I C O R. 3* 22. 

Or things to corner . 




Mining the Context •, The words contain 
"^^^ iflthcm, the Inheritance of aChriftian , 



^ with the Tenure thereof; The Inheritance 
is, all things*^ the Tenure is^je are Chrijls^ 
and C hrijlis Gods. 
Firft, the Saints have an Inheritance •, Chrift is by 
the ¥2itbcr appointed heir of all things^ Hcb. i. 13. As 
he is the Son, he is h^res natm • as he is the Mediator, 
he is h^res conffitutus : The one by Generations^ which 
was an '^Ct of his Nature ^ and the other De[ignation , 
which was an ad of his Will. Now the Saints being 
made Sons by the Sontliip of Chrift, they are alfo 
made co-heirs with hhn in his Inheritance, Ro.n, 
8.17. 

And his Inheritance being all things , fo muft theirs 
be. 

V There 



146 The Saints Inheritance. 



There arc two things in Chrift to be diftinguiflied. 

AyTP«^ Firft, hisr^v^ a price payd, andthcreby afatisfa- 

ftion given unro provoked J uftice^ and fo Chriftdid 

fulfil the right eoHJnefs of the Larv^ andpaydthccurfc 

thereof. 

Secondly, there is Mentum ^ which is apurchafc 
made as it was performed by aperfonthat was not 
bound unto the Law. The Law indeed required it 
of Men 3 but not of him that was God and Man-, and 
fo the excellency of the perfon is the ground of the 
Merit 5 and of the Purchafe, and the Inheritance-, 
for though it be true. Merit um Chrijli hab^t in fe gra- 
tiam invifceratam^ there is the free grace of God in all 
the merit of Chrift : Yet there is nothing that is fo 
pure grace, but that there is apurchafe alfo therein: 
That the Father may be truly faid togive it,and Chrift 
truly faid to purclfafe it alfo. And this Inheritance 
is as full and large as could be defired-, for it is 4// 
things^ Rev. 21.7. He that ouercomes jhall inherit all 
things : All things are yours 5 •; ivt^visioM i^ J'^m.v : our 
gifts are benefits given for your good. It's faid of 
Chrift, p[alm 85. That God hath put all things under his 
feet , that is , hath given all things into his power and 
dominion ^ Inpotefiate tradere, fo as all fhall be his fer- 
vants at his command, and their utmoft end ftiall be 
his glory, andfohe hath put all things under the feet 
of the Saints-, they arc all fubjeded to them as their 
fervants 5 fo that the higheft end, next unto the glory 
of Chrift, is for their good •, Allthings Jhall work to- 
gether for their good ^ ^ KQVov i'ttT'jroTH /iJa©-. 

Firft, all things are for their ufe. i Cor. 6,10, As 

halving nothings and jet poffefing all things. So that 

though the Saints do not ingrofs all things unto them- 

fel vcs by wayof a Monopoly 5 yet as far as their necef- 

* fity 



The Saints Inheritance. 147 



fity (liall require they may expcd the life and the fer- 
vice of them all-, fo that whatfoevcr extraordinary 
experiment any of the anticnt Saints liave had of the 
fcrvice of the creatures when they have needed them, 
that they alfo maycxpcft, as their exigencies and nc- 
ceflities lliall require : The Heavens to rain bread ^ and 
Rocks to give yvater^ and the Sun to fland flill ^ and the 
Moontogobadk '^ for the Saints are the Lords of all 
the creatures , and all things fliall be for their ufe^ be- 
caufe thev have anmtereftin him that is the Lord oi^Fi^cU-bm eft 

Hofts. ' u^u^nunim. 

Secondly, all things are the Saints for their com- 
fort , and they can taft a goodnefs, and a fweccnefs in 
them all 5 i Tim, 6, 17. He gives us ail things richly 
to enjoy ^ «f Air'nKajjftY : And indeed in this refpedt 5 we 
muft onely, mundouti &fruiDeot, f or he is onely to 5^ the School- 
be the reft and delight of the foul : In the utmoft end men tell us, 
attain d, we have the greatcft comfort that a foul can M«**'/^/" 
be capable of-, iiis nobltfjima voluntatis aBi9 y andfo'^"* 
as Heb. 11.25. Injoy the pleafures of fin : Other plea- 
fures enjoyed, become pleafures of fin ^ all creatures 
enjoy' d , become the baits and the fnares to fin ^ but 
here 5 fruition, as one hath well obferved, fignifies 
nothing elfe but cum Utitia rem aliquampercipere^ and 
fo God hath given a godly man the creatures, and all 
things, that he may take comfort in them : And this 
is the Saints portion, that they may have all thefc 
things as a r/4^/V«w in their way to heaven: Though 
their happinefs lyes not in thefe things •, thefe things 
arc not the peculiar gifts of God to them-, even un- 
regenerate men may have the creatures-. For God 
gives the Kingdoms of the earth to thebafeft <f men ^ 
but they have no comfort in them 5 they have 
only the fting,the^4// W the xvormwood that is ia them, 

V a *U 



148 The Saints Inheritance, 



a\[ his daycs he eats his meat mdarknefs^EcdcC, And 
be hath forrow with his dainties. 

Thirdly , a godly man hath a fpiritual fruit and be- 
nefit by them ^ all of them tend to his blcffing, and to 
the profpcrity of his inward man : They arc f:ala 
Chr n 1 ^^^^5 and the foul climbs to heaven by them, as it's 
6. ' ' faid of King J ehof^hihdt , he had riches and honour in 

abundance y arid his heart was encouraged in the rvajes of 
the Lord ^^c. whereas to other men their Table be- 
comes a fnire to their foul-, it's to t hem as lime to their 
wings, that they cannot afcend up to heaven: They 
^rcpondus^ the weight that keeps the foul groveling 
here below : There's a double evil befallen the crea- 
tures fince that curfc cam.e upon them, Gen,^,ij\ 
it's deceiving 5 and it's defiling. 

1. They deceive •, they are themfelves empty, yet 
raife mens expedations from them : He that depends 
on them Jeeds onapes^l(2i,^j^,2o. and comes under the 
Serpents cutic y Dafi palt th$ii eat: and when he de- 
pends mod thereon, is as he that worfliippeth an Idol, 
who hath a lye in his right hand. 

2. They defile-, Tit.i.i^, to theunclexn all things 
are unclean. Now in the covenant that the Lord made 
with the creatures 5//^/ 2. \9^io^&c. Godpromifes 
not oncly that they (hall not be burring, but that rhey 
lliall not be poluting to the ioulcs of the people of 
God' Grace iliall make advantage by them all, and 
they flial all of them work together unto a mans fpiri- 
tual good, that the foul flial lliine, & profper by them. 

Fourthly theyfliall all of them have an influence 
into eternity^ and all of them fhall adde to a mans eter* 
n'al account , and a man fhall have the fruit of them in 
Iiis eternal inheritance^. A man makes friends of the 
unrighteotisMammon^^nd therein makes him jelf bags that 

rvax 



7he Saints Inheritdnce. i^p 



rvax notoU^Luk. 12.2,3. and thereby lays up a good 
foundation for time to come, thathemay lay holdof 
eternal life 5 for we are but Stewards of what we en- 
joy, and we muft one day give an account anfwcrabie 
to the improvement of thofe Talents committed to us 
by God y fuch will our honour be at the laft , thou hafi 
been faithful in the Mammon of unrighteoufnefs , and 
therefore the Lord will not fail to give unto thee the true 
Treafure. 

Secondly, the Tenure Is^ye are Chrijls • for we hold 
all in Capite, all by virtue of Union 5 Omn^s commumo 
fundatur in unione •, our communion with him is in his 
graces 5 in his priviledges , in his vidorics , inhisfuf- 
ferings , in his inheritance, &c\ But whats the ground 
of it < It's from our union. It's the higheft glory of 
a man , next the glory of God , that fuch a glorious 
creature as a woman fliould be made for his comfort 
and fervice 5 for the man rvas not created for the woman, 
hut the rooman for the man : So the higheft glory of 
GodisChrift, as God-Man^ that he fliould become 
fubjedto him: That he that was the Lord of the Law, 
{houldbc made under the Law 'j he that was God equal 
mth the Fo^her , and thonght it no robbery fo to be. So ^ Cor. h-m^ 
Chrift holds his right to all things from God, and 
we hold ours from Chrift by vertue of union with 
him. 

Thereis a double dominion: There is dominium 
poltticum , and that is grounded upon the providential 
Kingdom , that Chrift as the Lord hath beftowed up- 
on him by God all the fervices of the creatures •, for 
he hath bought all the creatures, even all the w^orld of 
God-, not oiiely the Saints, but ungodly menalfoj 
for, there are fome deny the Lord that bought thera. But 
he buycs them not all alike 5 but fome as fervants , o- 

V 3 thers 



15® The Saints Inheritance. 



thers as foniies, fome their pcrfons, and others 
their fervices oncly -^ and as fervanrs he doth give 
unto them a reward 9 and they have a right to it, but 
its onely arightof Providence, asthey are fervants: 
But now there is another right, which is dominium u- 
V angelic urn ^ a right as fons, as they be pledges of a 
mans eternal inheritance, and flow from a Fathers 
love, aright of the promife: and To its onely union 
with Chriit that gives fuch a right ^ fundatur in gra- 
tia, and can belong to none but unto the Saints-, for, 
its the Covenant that is the ground of all our claim 
unto any of the creatures in a fpiritual fence •, for that 
is the root and the center of allthepromifes; and its 
our union with Chrift that brings us under the Cove- 
nant , and therefore makes us heirs of allthcfromi[esy 
and by this means the Inheritance of the Saints is 
theirs, becaufe , the-j areChriBs , andchrijt is Gods. 
We have here alfo an Inventory of the Saints , a 
particular enumeration of this all things ^ &c. 

That which I am engaged m at prefent, is this {things 
to come.) 

Man being a creature both prudent , and provident, 
cannot be fatisfied that it's well with him for the pre- 
fent, but his mind is taken up about what fliall be here- 
after, andconcerningeither thegood 3 or evil things 
to come •, doth raife up to himfelf vaft hopes or fears-, 
for in both thefe the foul goes out to things to come: 
The foul is apt to fay, I know how it's with me 
for the prcfent , but my mind is taken up with 
whatfliall be hereafter -, my Mountain may prove but 
A mountain of. [now ^ it may melt-, what changes there 
may be I know not : All things here are compared to 
Wheels^ Ezek. i. that which was upmolt one minute , 
is down the next ^ Wheels are irt' ferpetuo motp^ in per- 
petual 



The Saints Inheritance. ^5^ 



petual motion •, fometimes compar'd to the fea, Dan. 
7.3 . which is tn perpetuo fluxti^ in a continual flowing, 
and therefore how it may be with me hcreafrer, I 
know not : Now to fecurc the foul againft any didra- 
dions for the future, the Lord aflures the foul of 
things to come : The thingthat I feared is come upon foh. 
me: 1 bad not refl^ neither was I quiet ^ and yet trou- 
ble came. The heads of men are apt to frame firangc 
fuppofitions toitfelf^ and indeed it is a mans duty fo 
to do in reference to a preparation , that fo evil do not 
cvme upon him unawares ^ for, malafr^'vija minus fen- 
timm ; Though as it's matter of dejcdion, it's a mans 
fm: Though the Jig-tree Jhould not blo^om ^ ^^^^^^^Hab.3.18. 
jhall fruit be in the Vines •, the Uhoiir of the olives Jhall 
fail^ &c. let I mil rejoice in the Lord^ Sec, 'though ^^^^^^^^^^ ^ 
the earth be moved ^ and the mountains be caft into the 
depths <^f the [ea. What if the Sun be darkned , and 
if the Scars fall from Heaven < What if the founda- 
tions be caft down f We know how things are for the 
prefenr, and what our Inheritance in them is, but 
what if the face of things change ^ What may be my 
Inheritance for time to come , ind in things to come, 
I know not : Therefore the Lord afTures the Saints , 
that they have not onely a prefent Inheritance,but alfo. 
in things to come , that they are theirs alfo : Things to 
come are yours. 

The Saints of God have an Inheritance in things to rj^^^iyi^^ 
come •, Things to come are yours. For the proof of 
it. 
FirftjGod hath made over unto them things to come. 
The fubftance of all the promifes, is things to come ^ 
whether they do refer unto the life that now is, or that 
which (hall be hereafter-, i Tim, 4.8. Now, the Saints 
Inherit the promifes^ Hcb, 6. i2,The Word of God is 

in 



IJ2 ' The Saints Inherit mce. 



, in fcripture fomtimes comjpared unto aTravelling wo- 

ins r'n *'^* "^''^^ ^ ^'^"^ ^'^^^^ ^^ ^ ^^'^^^ of the birth of the threatning, 
which is iccrc* and ot the promife : Thethreatning, travelling with 
Jj^^f^^^P^^^ Tudeement to come -, and the promifes . travelling 
mm,,non occui- With Mercies to come -, and therefore Aas j. 1 7. Wc 
tmAc. read oftbe time of the promifes^ that is> when the children 
are conn to the birth^ Ifa. 37. 3. Both Promifes and 
Threatnings lye in the womb of the purpofe ^ and ap- 
pointment of God a longtime, but there is a birth 
time 5 and then the Fifion rvill fpeak^ and not lye, it will 
come 5 and will not tarry. And lomctimes it is compa- 
red unto one in purfult of another, Zach, i. 6* Did 
not mj word overtake your Fathers ^Vi2i\vi\ 140. 1 1. Bvtl \ 

n^y'V 1^^^^ ^^^^ ^^^ wicked. It's a metaphor taken from j 
beads for which men lay fnares, and then hunt them , ^ 
that they may be d riven into thofe fnares , and fo take 
them. There is a purfuitof the threatningof God 
upon ungodly men •, and there is alfo a purfult of the 
promifes of God upon the Saints, 

Secondly , upon this ground it is that the Saints are 
the onely men that have hope, and therefore they arc 
called the prifoners of hope in the greateft calamity that 
is upon them, Zach, p. 1 2 . Thofe that have not onely 
a hope in this life , but in that alfo which is to come. 
Ungodly men do fancy unto themfelves hope, but its 
but kindling a fire of their own , I fa, 50. 1 1 . and they 
compaffe themfelves ahotit with their own (parks ^ when 
they lye down in forrow : It's not a living hope, it dyes 
with the man •, but the Saints are begotten to a lively 
hope^ I Pet. 1.3. Now hope is converfant about things 
to ceme^ as fear is % but the one about good things to 
come, as the other is about evil things •, there is this 
difference between Faith and Hope , In eying of the 
promife , Faith gives a kind of vsrarac(r/f^ and prcfentia- 

lity 



The Saints luherttance. 153 



lity unto the thing in thepromife, and looks upon it 
asprefent, though they htthmgsnot feen^Heh, 11. i. 

But hope looks upon it in the thing • and that looks 
upon it as to come: now if things co come were not 
theirs, there were no ground of the hope of the Saints, 
they were altogether vain hopes. 

3. The Saints of God afllire themfelvcs it fliall be 
wcUwiththem in reference to things to come, P/^/. 
2 3 . lafl verj, Surelj Mercj and Truth jh all fellow mt all \ - - 
myda-^siWit word doth iignifie, to follow ow^fimmo 
fiudio & diligentia, &c» it's the fame wora that is ufed 
P/; 34, 15. Seek peace and fur fue it : Mercy lliall be to 
them as the Rock that followed them, i Cor. 10. 
not only toreleevc them at the prefent, butalfofor 
time, to come 5 and therefore in the loweft condition, 
tbc Ch'ujr)Chof;.Goddo promife thcmfelves that the 
Lord will appear for them •, they have yet an intcreft 
in things to come : The Lord rvill not hide his Face for 
ei/^r^Mich. 7,7,8. / rvill look to the Lord^ and I mil wait 
f^r the God of my Salvation , my God rvill hear me 
Rejeyce not again/} me O mine Enemy: when 1 fall^ / ^^"'^^''^' 
P^all rife : When I ft in darknefs^the L irdjhdl be a li^hl; 
unto me^&cc. He was in an afflided condition : i/^ 
rvent mourning all the day long for the oppreflion of his 
enemies : and the Lord hid hi^ Face^ A. id his foul was 
dejcded within him •, but yet he had hope in God .- For 
ijhallyet praife htm who Is the health of my Coantenance^ 
and my God: The Saints do comfort thcmfelves in 
their faddeft condition, with their Intereft mthin-^s " 
tocome V that the Lord will wait on them, and be 
gratiouSj, and will not keep hts anger for eier. 

Secondly, Buthowlhall things co come hzcomQConfuierthi[T 
the Saints^' In refpe^ftof good .md evil thmgs to^''^'''^*'-'''^'- 
come.- 

X I, They 



IJ4 The Saints Inheritance, 



I . They are delivered from temptations to come : 
A man fliall be delivered from them, and not left un- 
to them • and there is a great deal of mercy in the pre- 
venting grace of God this way^ in being freed fram 
temptations: The Lord will not lead his People 

Excd. through the Land of the Phtlijiines^ though it was th^" 

ncercft way to the Land of Canaan^ left the people 
fee it; and their hearts turn back again into Egypt ^(^c. 
And indeed, the Lord doth ftrangely order thmgs in 
his Providence, that temptations may be hid from 
his Peoples Eyes. Satan defires continually to win- 
now the Saints 3 but the Lord rebukes him and all his 
remptations. 

2. If Temptations fometimcsaflTault them, yet he 
doth make provifion for them againft Temptation: 

Luk. 25.31. Satan hath deftred to winnow thee^ faith OU r L^rd to Pt- 
ter 'j but 1 have frayed for thee: The Lordlaysincon- 
folation for the future try als of the Saints ^ and as the 
Temptation was fore-appointed, foalfo istheCon- 
folation, ^er.io. 11. When the children of Ifrael 
were in Babylon^ and ihould have temptations to wor- 
(hip other Gods, they were bid to make this Anfwer. 
The Gods that have not made the heavens and the Earthy 
fhallferifl)from the Earth, and from under the fe HeA- 
'vensx And 'tis very obfervable, that one Anfwer 
God puts into their mouths, is wrote in the Chaldee 
Tongue, &c. So the Saints (hall be able to withjland 
them by vertue of the IntercclSon of Chrift, d^c. 

5. Affiidions to come, either they fhall be deliver- 
ed from them, cLS Ht{ekiah'j thoiijlalty faith God, be 
gathered into thy grave in pace : God had an Ark for 
Noah^ and a Grave ior Methufalah : TheFloudwas 
rippointed to come upon all the Earth, wcll5at the time 
appointed it comes: But firft, Methufalah muft be 

delivered 



The Saints Jnherita^ice. ^JJ 



delivered, for he lived iincil that very Year the Flood 
came^nnd God provides him a Grave -.taLes him away 
from the evil to come : him does God deliver from ir : 
But Noah he muft abide the tryal • for him God pro- 
vides an A k, and fafely carries him through ir, ija, 
4.5. Ufon aii the glory there jhall be a defence : The great 
water Floods fliait not come mgh unto thee '^ or elle, if 
they be afflidcd , they fliali be gratioully fupported 
under them : The grace of Godfmll befuffctent •, tor he 
faathpromifedj When thougoefi through the fire^ I mil 
hemththee^ Ifai. 43. 2. 

There \s> gratia ferveniens & affifleu^s^ infufFering, f>rt;^c?^%.^ 

- as well as in fins and duties. PfaL 43.4^. ^^ ^^H -^^^ 
fear , though the earth be removed •, for there is a River ^ 
the Jlreams whereof jhall make glad the City of God. 

4. Mercies to come to the Saints fliali prove Mer- 
cies indeed: 5*4;^/ hath a Kingdom as wel as David^wx, 
it was a mercy to David ^ and therefore the Lord did 
qualifie him for it , and gave him Kingly graces, and , 

weaned hii foul from the Mercy before he had 5 Bern* 
^cceparatum efi cor meum ^ vis me conftituere ^aftorem 
cvium 5 attt regem fopuUrum : My heart is 04 a weaned 
f^/W, Pial.131.255.VAnd therefore it's fayd, ifa.'^o. 
18. that the Lord waits to he gracious 'j he doth not de- 
fer becaufe he is unwilling to beftow mercies upon 
us, but becaufe we are not prepared to receive Mer- 
cies for Mercies to unprepared foules , are like unto 
Cordials unto foul flomacks, the which do but in- 
creafe the peccant humours •, and therefore the Lord 
never gives them till the feafon of them , and till he 
hath prepared the foul to receive them. There is a 
double^'ight that the people of God have to Mercy. 
Firft, there isias h^redttariumy a right of Inheritance, 
and that they have as foon as they are converted ♦, but 

X 2 yet 



1^6 The Saints Inheritance* 



I » i™ -< - 



yec they arc but then as a child in its nonage. Second- 
ly, there is a ju4 apttudinartt^m^ aright of fitnefs 
that is wanting •, and the Lord doth not give any Mer- 
cy 5 in Mercy , till both be found in the foul ^ till 
there is a right of firnefs as well as an hereditary 
right. 

Fifthly, Sins to come. If God leaves under any 
temptation^ that we are foyledby it (asthatthebeft 
of Gods people may-, for I know no fin but may o-- 
vertake fuch but final impenitency, and the fin a- 
g.iinft the Holy Ghoft) yet all things (hall work toge- 
ther for good to them that fear God. Et ft omnia ^ 
Afi£. f^^'^ni ettam peccata 'j Aug. If all things, then fin it 

ielf is not excluded, God makes a ftrange ufc of 
fin, to his peoples good and benefit-, either to difcover 
unto a man what is in his heart 3 and fo to. abate his 
carnal confidence , as the Lord did let He\ekiah fall 
to that end , that the work of Mortification may 
ht perfeded, and the Sword of Godly forrow may 
go the wider, and the Plough of Repentance the 
deeper-, andthatfliali bethe truitof it, that the man 
may be more vile in his own figHtti oreHe to make him 
the more infrrumcntal in that kind to do good unto o- 
thcrs, beini^ able to comfort them with the fame con- 
relation with which he himfelf w\is comforted oiGod: 
Andhdng himfelf convened ^ he may be the better 
able to convert 5 2ind fir engthen the bnthr en ^huk, ii. 
3 2'. And the Saints of God do fee great Mercy even 
in their iins to come , as well ?s in theirfufFering5 
that as fome of the Aiuients have bkfTed God for the 
Falls of the Saints, thoie Horrcnda naufragia-^ by 
rcafon of the comfort, and fupport , and adm^^^nitions 
that they had from them: So they do feecaule many 
limes to bicfs Gcd for that Grace that brings fo much 



good 



The Saints Inherit ance. i j^ 



good out of their fins alfo^ and lb much they may 
promifethcmfclves from a principle of Faith, in re- 
gard of finning as well as fuffering. 

Sixtly , in reipeft of the happy and glorious condi- 
tion of tne Church that ispromifedin the latter daics^ 
there is a time coming 5 when dl the kingdoms of the 
e^rth fhall become the kingdoms of the L ord, and of his 
C-^r//?. Rev. 11.165I7. and unto the holy people of the 
mofl high, D Jin 17.27. And when the Jmoak out of 
the temfle fhall vanifh, and the Temple Jhall be opened 
in heaveny and a man may fee into the Court of the Te- 
flament which is within the 'vayl. The darknefs of the 
pre. em difpenfation of God (hall be done away-, and 
9tefp ^erufulem fhall come d wn from God out of hex- 
'ven. When that ^^4 ^/^Z^/, Rev. 1 5. 2. (hiiWhepure 
at Chnfial^ as it was in the Primitive times-, now 
mingled wtth ^re of contention and dilafFcdion 5 then 
fliall Jehovah be one , and his name one, Thefe pro- 
mifes are all for the Saints •, if they dye > and never 
fee them fulfilled, yet they dye in the Faith of them^ 
Hcb. 1 1 . 1 3 . & Re V. 3 . / will write upon him^ the name 
of the City if my Ged ) new J^erufa em : That when 
the Lord Ihall reckon up his people at the lad day, and 
ptit every man with thofe of his own rank, all they 
that Gyed in the faith of it {liall be reckoned as 
truly to belong thcKuniOjas they that lived in t.:e time 
thereoi- that enjoyed it. 

Seventhly , in reference to the deftrudionof the. 
Enemies of the Church ; The Lord fe^us Chrifl hath a^ ^, 
Winepreffe to tread^ and a Vintage te gather. It's the 
Wtneprefs of the fierce wrath of God.w'jo ^j almighty ^when 
the blood jhall be up to the bnaUs of i he horfes^&cc, which 
is in the times of the third Angel , and it hath a more 
fpecial and peculiar afpcd upon the times in which 

X 3 we 



158 The Saints Inheritance . 



we live-, then the Saints fhall rejoyce when they fee 
the vengeance and wrath of God upon the ungodly • 
and they fbail fing Hal/elfijah ^pratje^ and^lory^andho- 
noi^r he unto thee ( Lord) for thou h a fi judged the great 
rvhore ^ and avenged the blood of thy Saints ^ &c. Rev. 

Eighthly , the glory of Heaven is to come^ but the 
Saints dorejjyce here in the hope of ix. ^ and do bathe 
themselves in thufe Rivers of fleajures which fhall be for 
everyy/ore ^ &c. By tiiis hope, Anima afcendit freqien- 
ter^ (^ curritflateas c^leHis ferufalem. By this doc 
they fee God in a fiducial , though not in the beatifi- 
cal vifion. And a man having this hope he doth pur ifie 
htmfelf that he may be made a meet partaker of the blef- 
fed hope that is fet before him. So that all things to come 
do make for the good of the Saints 5 furely things to 
come are theirs. 

But what arc the grounds of the intercft that the 
people of God have m things to come < Confider thefe 
five. 

Firftj the Lord hath ordered his eternal decrees con- 
cerning things to come ; fo that they (hall not only make 
for his own glory , but alfo for the good of his peo- 
Hph.x.ix. ple^ ioi he doth work all things accordingto thecou^ifel 
of his own will. He did not onely from all eternity 
chafe his peoples eternal eftatcs, and chufe them to 
glory, but he hath a decree that pafleth upon all things 
to come, in the government of this world, as may 
conduce unto this end, and as may further this great 
decree and grand defign of God : For thonghmthc 
decrees of God, fome Divines doe obferve , that 
there are not prior a & ppjteriora^ becaufe they are e- 
ternal, and in m emit ate noneflprius o* pofienusj yet 
there are fubordinata , one thing may be fubordinated 

to 



The Saints Inheritance. ijp 

to another , as the means are to the cad ^ for he hath 
chofen us to glory and virtue , the one as the end , the 
other as the means, 2 Pet. 1.3. And fo the grand defign 
of God, is the glory, and eternal good of all the 
Samts •, and he hath fubordinated all things in the go- 
vernment of the whole creation of God unto this great 
and principal end, all things to come jhall work together 
for their good. 

Secondly, it is for their fakes, that he hath commit- 
ted the world unto the government of Chrift •, for it ira.9.8. 
is by their Covenant that the world ftands-, and*tis 
for their fakes that he hath undertaken the Govern- 
ment of the v/or\d yEphef. i. laft. He hath made him 
the head over all things to the Church. Chrift is not a 
bead overall things , as he is the head of the Church. 
He is a head of guidance unto all things ^ but he is a 
head of influence unto the Church alfo 5 and he did 
undertake the government of all things for the Eleft 
fake , ^hat he might gather them all together under one 
headjCvenin him^^'^h.i.io. And he that doth rule all 
things "for their fakes, they need not fear but he will 
over- rule all things for their good * and therefore all 
things which are in the government of Chrift doe be- 
long wholly unto the good of the Saints. 

Thirdly, hence Chrift doth exercife a peculiar 
providence over his owti people •, which is a great 
mercy. There is a common providence which doth 
extend unto the meaneft creatures ^ not afparrorvdoth 
fall tothegroimdy not a hair from off jour head^ without 
it. But there is a fpecial providence over all the 
Saints, he is the Saviour of all men ^ hut efpecially of 
them that heleeve. It's fpoken of a temporal iaivation, ^ j.^^ ^^ 
and there is a fpecial providence over the Saints in re- 
ference to temporal things : Yet how apt are the peo- 
ple 



i6o The Saints Inheritance. 



pie ot God many times to diftruft the providence of 
God eveninthelc: O je of Utile Faith y are joti> not 
much better then rnm'j fparrorvs ^Scc. Gonfider but 
the projcds of this providence for the Saints good 
in reference untothings to come 5 'tis exceeding re- 
markable how they have been overfhaddowed by a 
fpecial providence , whiUt they live in this world : 
When the Saints (hall come to Heaven , and {hall un- 
derftand all the dealings of God towards them whilft 
they lived here below, and the grounds thereof , that 
they may give God the glory ot it. Beatus in Deo vi- 

Q 'g d^^ ^^^ omnes ucommodo/s aa je feftinentes , & omnes 

circumfiantt^s accory^modata^ , Suarcz. Then when 
all things (hall be opened and layd together, then it 
will appear how glorioufly God watched over them 
for thcirgoodby all3^/'/;i'^i^^r(?w?e.' 
Fourthly 3 hence it is , that in the wconomicalYM'g'' 
dom of Chrift the Angels have their government , 
andj they doe order things to come ftrangely for the 
Saints good ^ for though no creature can know things 
to come of themfelvcs, yet by Revelation they do; 

R.eY.19.10. for they receive from Chrift, affiritof Prophecie, 
and they are employed as Officers under him in the 
government of all things , Ez.ek. i. The (pmtofthe 
living creatures is in the wheels y and that was the An- 
gels, chap. 10. 20. and 'ver. 19. When the living crea- 
ture) went 5 the wheels went b'j them , and when they were 
lifted up 5 the wheels were lifted up -.for the [pint of the 
Itving creatures is in the wheels : and this is , becaufe 
they are [ent forth as Him firing fpints for the good of 
the Elecf, Heb.i. 14. And when Chrift gives up his 
kingdom to the Father, he will put down theirs •, for 
he will put down all rule^and all authority ^ and power ^ 
for they were made principalities and powers^ onely 

under 



7'he Saints Inheritance. iCi 



under the kingdom of Chrift • and fo long ,thcir 
principality (hall laft , and no longer, as we fee 
Dd??. 10. 2 0. I croe forth ar;d fight agAir.j} the 
King of Per fa , ar/d then the Prince of Grcchi [hu!i 
comc^ &:c. 

FifrhU'jGod hath fubjccflcd things to come unto the 
prayers ot his people, and thereby joyn'd them, as it 
were in the fame commifTion with his Son , the Lord 
Chrift , in the government of the world ; 7/^.45 .i i. 
Ask me concerning things to come , concerning myfons , 
and concerning the rvorkes of m^ hands command jou 

There are two things that the providence of God 
is extended to 5 and they arc either matters of com- 
mon providence, andchey are concerning the works 
of his hands : And alfo matters Eccleiiaftical, which 
concern his Church, and all things to come-j concern- 
ing both, he hath fubjeded unto the prayers of his 
people 5 and therefore je that are the Lords remem- 
brancers , keef not filence : And therefore ReveL 4. y . 
it's faid 3 out of the Throne proceeded' thunder^ and 
lightntng^ and 'voices : Out of the prayers of his 
people arc the great Mercies and Judgements-, the 
great tunics of the world are brought about andac- 
complilhed by this , the Saints workmg together with 
God-, and therefore at the laft day, when the caufes 
of all things fliall be layd open, it will appear, all 
thefe great things that arc difpenft either in a way of 
Mercy, or in a way of Judgement, were attained by 
Prayer. 

Excrclfc Faith :ibout things to come -^ for this pro- ^,, 
mife, that things to come are the Saints ^ as it is a /_j^jf 
ground of Faith, fo alfo it (hould be a ground of 

Y Hope, 



l62 



The Saints Inheritance^ 



Hope, anda rule of Prayer: Therefore let me ex- 
hort you in the name of the Lord, be not finfully 
dejecited about thi;7gs to come, I would not have you 
ignon^nt of the figns of the times , nor fecure: I would 
have you know the Judgement of your God-, for 
he that is ivi/e flhifl know times dnd]udnmrnt • but yet 
I would not have you dirtruft, and walk dejected- 
ly^ for whatif the VYitncfles be noryetllamc' that 
ultima eludes ad hue metuenda ^ What if the Ene- 
myes of God prevaile once more , to ripen them 
for their greateft and final ruin:' What if fuch a 
temptation fhould befall a poor foul, that he thinks 
he (hould not beable to withftand ? What if I be 
left by God unto fuch a fin r* What iffuchami- 
fery and calamity fliould befall mee , that God 
fliould take away my Friend , which is as my own 
(ou\< and fuch a Relation tha: I took comfort in ? 
&c. Whwat will become of the Church of G o d c* 
What Vvdll become of the Ordm;mces of G o dc" 
What Will become of my Pofterity w^hen I am 
gone 5 ncv/ the Enemy is lowing Tares amongft the 
Wheats , I have Friends few •, where can a man 
find a faithfull mane' Let thefe be the Queries of 



imaodlv men 



fent 



y 

and 



ha^'^ 



■5 

Vc 



whofe enjoyments are oneiy prc- 
no ground of hope for time to 



come. 
_ I fliould have giv 



Vi 1 



\' (\ \ 



now only name two or liu'ce. 



u a few diredions ^ I can 
e. 
Firft/Rowde thy felf upon the promife^P/^/^^^io. 
i^.^'Jerem. 45>. 1 1 . Leave tiiy fatherlefs childr<:n with 
me. 

Secondly , the fame Fountain of Love and Good- 
nes that was extended to the Saims of old ^is extended 

alfo 



The Saints Inheritance. 



alfo to thee. There's Mercy for the future as well 
as at prcfent : As Faith will ^urifie the heart ^ fo 
alfo it will pacifie it, that it {hall not be afraid of 
evill tidings : But the confideration of the great- 
Goodnefs of God will fupporc the fpiritof a man 
in any calamity whatfoever. 



Yz THE 



r6s 



1^4 




THE 



• « 



GREAT DAY. 

At a private Faft. 



^.45'Xi' 



Verfe 5. 




Jer.30.7, 

(^lafs I for that day Isgreat^Scc. 

O D hath fubjeded all the works of his 
Providence unto the Prayers of the 
Saints-, and therefore though we are 
.^^^^^^^^^ met hereupon a particular occafion, 
^'"^^^^^^ and that private, yet I hope it is with ge- 
neral intentions to feek God for the Publick alfo; 
Which pcrfwafion put me upon the choice of this 
Scripture , at this time. I ihall not detain you in the 
Context, though there may be many weighty obfer- 
vat s drawn from thence. 

The words are, the words of the Lord-, we have 
heard a vojce of treynbling^ and not of peace -, and is 
there a Vvoyce of trembling unio, Jehovah ^ at whofe 
f refer* ce the earth trembles, and before whom fhe everUH- 
in'^ hills do bow ^ 

There is a double apprehenfion of the fpeech. 
Firft J that the Lord fpcaks it in the perfon of his 

people^ 



The Great Day igi 



people, as taking part wirhthem, being affected after 

the manner oF men : as it's faid, In nil their afflictions j^. . 

he was afflicled: So in their trembling, he may be 

{aid to trojafl alfo, to ihew that he was like afFc(5led f^>*^f^\ 

towards them. 

2. The Lord fpcaks in the Perfon of his People, 
reproving them , and inflruding them : reproving 
them, thatthough the Lord faith, we heard a voice 
oi trcmbliti'^ Jocordiamexprol?rat:lt was in it felf a voice 
of tremblmg, but the people trembled nor : I and the 
people that forefaw the calamity- yet they were 
lb unvvife as not to tremble : A wije man forefecs the 
evil, and he tremUes -^ all that were wife hearted did 
tremble, but the generality of the people did not 
tremble •, and to inftruft them the Lord direfts them 
what they l-hould fay, and how they (liould be affc (fl- 
ed with the calamities that were coming upon them.* 
We have heard a voice oftremblin^,o.nd the Lord would 
at the Lift extort that acknowledgment and confefifion 
from them, how fecure and fencelefs fo ever t'ley were 
under his prefcnt hand : and when they were brought; 
into the fcnceof it, they fhould cry our, Jlaf I for . 
theday isgreat^Scc. 

Here is firft Jacobs Affli(flion : Ic*s the time of Ja- 
cobs trouble. 

Secondly, His Confolation*, Btithc jhallbe faved 
out oftt: Here firft we are to confider what is mejnt 
by ^Acob : J'acoh is commonly put for all the Tribes, 
they being all called by their Fathers Name, fome- 
x\xK\^%^acob^ and fometimes ///4^/. We fee it put fo, 
Mich. 1.5. For the Tranfgrejfion ^/ Jacob is all this ^ 
and forthe fmofKncl: Whizls the Tranf^re/fion rf^^^^^ ^^ 
Jacob r" Is it not Samaria^Scc ? The Lords portion is his 
People-^ j^coh is the Lot cf his Inheritance-^ But ifracL 

Y 3 was 



166 



7 he Gre.it Day. 



Htk 



fwas bciore tr^eic times carryedinro C::ptiviry? and 
IGoq had by S4lma/,apr'j removed them out or his 
[fighr; cn!v ^udah didjst rulemth God.arjdrvasjfahhful 
^n-jih the Sanits : There was a Remg'-n: of the tairhful 
■oi ifr.icl, that rather then they would ]o\n in worlliip 
\v^]xx\ ^croloji?/^^ tome of the i^z7/^/, and the people, 
\2Chroj^ II. 14, 16. they left their polTeflions, and 
in the defolation of the ten Tribes, they were preferv- 
ed-, but when they had peace, what the Lord had 
cone 5 they were neither moved by his Mercy unto 
themfclvcs, nor by his Judgments upon their bre- 
ihlcvu^^^'J^X^The-) fro'jokcdtbc Lori^e}' they juj^^jicd their 
Sifter by thctrrjil doi?:gs : There tore thoie that were 
preicrved in the iormer calamity, there's a Judgm.ent 
alfo remains for them • there's a rime of try al that yet 
is rcferved for faccb ; and thefe were the people 
among ft whom the Prophet lived • For he nas tn the 
Court if the Pnjon when Jerufule^n was take?r.2nd this is 
called J^dcobs trouble. Lam. 1..17. The Lord hath 
ccmm.ujded concernt}77 Jacob, thut the Adve/faries jhjl 
be round ahout^ &cc. therefore by fa-:oh here, is meant 
only fudah^ thitis, the two Tribes thatdia nor de- 
part from God in the Revolt and Apoftacy of the ten 
Tribes: and that thofe of ifrael xhjt for confcience 
fake, did leave their Habirarions, end wen: and dwelt 
in Ju^ah and ^eruUUrn ; vet there s a time of trouble 
for them ahb. 

2. What's m.eanrbv t::e time of trouble:" It's in 
the Original, teyntu^ diguftid ^ a time of ftraits; 
whic!} is called J day of jira/ts ^ rvhen the Lord iti 
ccnit ;ip upon them and invade them with his Troops : for 
forhe Armvof the hahyhnian is called : when thev 
^ ould be led into Captivity by tne wili and command 
.■^others, for their Pcrfons and Eftatcs to be made 

ufe 



The Great Dj)'. i6j 



ufe of as a prey, to fcrvc the wills ar.c ends ot flran- 
gers and fervants; For ftrangers,^r/'.30.8. Strjngers 
jhaH HQ more (erve themjclvcs of them: And for fcrv^ms, 
Lam,^, 8 ServAnts rule (ner m ^and :here*s no7it to 
deliver us out of then hands. Now when the walls of 
the City were broken down, the Temple deflroyed , 
the Worihipof God prophaned , and allrheOrdi- 
n:nccsof God trampled imder foor^all Order & Au- 
thorit\'depoied, and all things fubjcded unto the wil 
and lufts of aconqueriag Army, now it was a time 
offtraits, great ftraits in pomr of confcicnce^ 
for they would now be working them about to their 
way, and perfwading themto worfhip their Gods, 
5^rr.io.ii. Now to be under the power of men, and 
not to be fubjcded to their lufts, and ferve the lufts 
of men 3 it's a great ftrait •, and ftrairs alfo in re- 
fped of the affliej.ion , having their lives alway hang- 
ing in doubt- having their bread bj ivcf^ht ^ and their 
xvMer by me^ifure \ and in refped of fuccour^'.n a gre:t 
ftrait aifo, for there jvjs no deltvcreriLim.i.S' -All 
hef Pcrfecutors overtook her, between the ftreights , 
that there was no cfcapina, no way to avoyd them j 
and therefore , 2 T/^??. 5.5. Thefe jhall be 'difficult times ^ 
m which men fhould meet with great and variety of 
ftrai:s, that they inould not know w.,:ch way to 

turnthemfelves^CT^. 

Thirdly , it's called a great day , 'r,.\-7iiim froformi- 
d.bilcy Cal. Tcrribilis ant mire calayrjtt fa , a magnitu- 
dine fufpltcit , mArntis nominatur, T c )d or. And we 
doe read of fivt Great Dayes in the Scripture. 

Firft, the-day of the Lord , fpokcn of in Malach.j^, 
6. I rvill fer^d jou Elijah ibe f- ■- o^hei before ihegreai and 
terrible daii f the Lord : that is inrerprcrcd, L*,k.i, 
1 7iOf -j-v'^:?^ Baftfjl^ who w^s to be the forerunner of 

Chnfts 






^ . n ' -. ^ ... 

168 The GrecLt Day. 



Chrifts coming : And this is called a great day, for 
the great maniieftations of God , wherein Ufe mdim- * 
f^orulhy fhould be brought to light by the Gcjj^cl • the 
great changes of Ordinances 5 and the great deftru- 
ftion of the Enemies 5 the terrible Judgements that 
fliouldnhen be poured out-, for Mal.^.i. The duy 
comet h that (hall burn ^ m Oven , and all that do wit ked- 
ly Jhall be flubble 5 that is ^ when the Sun of Righteouf- 
?iej^ doth arife wuh healmg in his wings ^ &c. And^for 
the terrible Judgements that under the Gofpel the 
Lord would pour out upon the world , and that is 
meant, ABs 2. 28. ^oel 2,3. 7 he Sun fhall be turned 
into darknefi , the Moon into blood 3 before that great day 
of the Lord come. It's fpoken of the great Judgements 
that the Lord Chrift would pour out upon the world, 
and thereby make way for the receiving the Gofpel 
publickly 5 for hedoth jluike Hea.en jnd Earth , and 
thereby makes way for the coming of the de fire of all Na- 
tions •, for out cf the Throne^ when Christ is exalted^ 
comes t h under ings ^ and li^htnin--s, and voices^ Rev. 
4.5. 

Secondly 5 there's the great day (f ^ezreel^Uof, !• 

laft. That is, -when the Lord (liall call home his anri- 

cnt people •, and gather together the outcafts of l[rael: 

Which ihall be a day in which the Lord iball appeai: 

in his glory ^ for when he do^h build Z/i>-^, he doth 

appear in his glory ^ aday of the rejliiution of all things. y 

a day of enriching of the world/a day when newferu - 

fdemfhiill comedown from God out o[ heaven 5 and a day 

tn which the kingdoms cf tie earth f)all^bc gi'^en to the 

Lord and his Chrift • and there fall r ot he ^^J ^poreany 

pricking bryer ^ or any gricvin^ thorn in^^^^he l.ind : 

there jhall be no more a Canaanite in the I and f^^ ever •, all 

perfecuting Powers fliall be fiibducd. 

Thirdly, 



r 



■ "•r m i 9 1 



' «■ »- > j.fc j. -g - js . X -c-a 



The Great Day Spi' 



Thirdly, xhcxc so. gre^it<Jay y rVe-^ the hatiel A) - 
mageddon jha/l k fought ^{{^v. i6. \^. When all the 
Powers oF the earth (hall rally and gather to- 
gcther their broken Troops againfl: the Church of 
God ^ they (lull be the grcateft combination that ever 
hath been, and in which all the oppofire Powers (liall 
be utterly and finally broken •, and thereby way ihall 
be made for the vial poured uf on the air, which brings 
In the bindtNg of Satm^choi^.tQ, Now this battel » 
withtheifiucofit, wehavctrA^/^iip.ip, 20, 21. Now 
from the great preparations that the enemies do make, 
and the great dcftrudion which then they (hall be furc 
to find > and the great thmgs which fliall follow upon 
this, and that in this day the Lord will make way for^ 
therefore it's called, the great day of God Almightj 5 
when the Lord (hall fulfil all his promifes, andpro* 
phecies , and Chrt^ fba/l be cloathed with a garment 
ydtpt in hloodyand his name fhall be called the Word of God^ 

Fourthly, the day ef J'udgemcnt is a great day al- 
fo, the AngeU are f aid to be reserved in chains of d^rk^ 
nefs ttnto the Judgement of the great day •, for then (hall 
the [on of man fit upon the throne of his glory ^ a/idall Na*. 
tiins j})all be gathered together before him ; and he (liall 
feparatc them one from another , as a Shepheard di- 
vides his Sheep from the Goats, c^(;. and he (hall 
then paflTe a finall fentence, an etcrnall judge* ' 
mcnt upon the eternal eftates of men , an J f:t a gulph 
between them for cver^which they iliall never p^Is^ & 
when he hath fo done, he (lull refign, or give up his 
kingdom unto God the Father^ and then all the prcfeut 
waycs of adminillration (hall ceaic. 

Fifthly, when the Lord brings any fpeciall judge- 
ment or affliction upon his people, that alfo is cajicd 4 
great day ^ Zeph. j . 14. the great day of the Lord is near^ 



. _» — •*« 






I^o The Great Day, 

ifs A day of darknefs arjdgUomineJS , it day of clouds and 
thick darknefs ^ xhn Tr^r/pet and Alxrmn againfi the 
fenced Cities , avd again ji the high Towers •, it's a threat- 
ning of the fame Judgement there which here the 
Prophet fpeaks of, the captivity of Babylon:, and its 
called the great day of the Lord, and foit's here called 
alfo. 

Fourthly 5 it'sfaid that it sfuch a day that there is 
none like to it •, that is, 

Firrt, it is the greateft evil that ever befell that peo- 
ple, they had been fmitten with Peftilence, with fear- 
city of bread, cleanefs of teeth, invafions of Enemies, 
but never any like unto this, and therefore does the 
Prophet call it, an onely evUy Ezek. 7. 5,6,7. it's c&fne^ 
and it is not a high found, the ecchoof the moun- 
tains, but it fliall be fo in truth, and in reality, in which 
the fury of the Lord jhall be poured out upon them • he 
would give the dearly beloved of his foul into^thd 
hand of his enemies. 

Secondly , there's none like it, if we alfo compare 
Gods dealing with them,and with other people : The 
Lord hath not dealt fo mith any Nation , as he hath done 
with ^erufalcT.^ and therefore they arc afflided, and 
in captivity with the heathen Nations, who are at eafc 
and fitftii, ^4r'^ i.ij.14. For judgemmt muft begin 
at the Hotife of God •, and there is at the laft a worfe end 
remaining, for them that obey not theGo^el, &c. 

Secondly, here's a confolation alfo, ^acob (liall have 
his time of trouble, but it is yet but a time •, the people 
of God never enter into afflidtion without a promife^ 
and therefore they are prifoners of hope , when they are 
in a pit in which there's no water , Zach, p. 1 1,1 2. There 
are three great promifes that the Saints have under all 
dicir affliftions* 

^ " ' Firft. 



5f 

1 



t. tn-MX S:tU3d 



The GredtDay, lyjr 



Firft, theyarepromifedfupportin the affliction , 
J will be with you '^ and, theresaRtver^ the Jlreamcs 
whereof do muke^lad the Ctty of God ♦, Gen. i J. there s 
a light that goes between fhe peeces^ tn the middle cf the 
darknejs : the bufl) tn the pre is not burnt: a peculiar 
providence watches overthcm, to keep them from 
fainting under the affliftion. 

Secondly , they are promifed Sanftification : This 
is the fruit of the affltUion , to take away their fins : by 
this Jhall the iniquity of ^acob be purged ^ the'^ jhaU be 
made partakers of his holynejje 5 and of his glory ^ for 
thefe Ught af fit ff ions that are but for a moment ^ Jhall 
work for us a more exceeding , and eternal weight of 
glory. 

Thirdly, there's a promifc of deliverance out of 
affliiSion : ifael fhall not dye in ^Aigypt , though it 
be four hundred years before they come forth^ though 
theTemple be trodden dorm of the G entiles ^and the womari' 
be in the wilder nefs 1260. dayes ^ yet (he fliall not al- 
waies be in a wildernefs cftatc •, and though they be 
iiiBabylony ytt the Lord by the blood of the Cove- 
nant will Jend them forth out of the pit ^ and he will 
break the yoke from off the neck of the anointing, S^c. 
And fome think (as Calvin) that to be the meaning of 
jf^, iM^r airmejs fhall not befuch as w.^j:in her vex at i- 
on^wbenhefrft lightly affiffedihe landof Zabu.lor:^&iC» 
that was^in the inroads tormerly made upon them by 
Ttglab Pilefer^ and was that greater then the captivity 
when the City fliould be deftroyed , imd the Temple 
burnt with tire 5 and there was no comparifon in. the ' 
affliftion, but yet the darknefs (hould not be fuchvand. 
the reafon is this , hyic cert^permtffionem efje addit^m^ 
cumtnpnoribtts nulla efJct^hciKvhc as low as Hcl with 
a promife . then in Paradife without it • the darknefs of 

I 2 ' the 



^1% The GrcAt Daj, 



m ill I > 



thehttomlefi pit would not be titter darknejs^ if there 
were but the light of a promife , for the foul to look 
upon, for there is a time of the ^r^ ni^e Acis 7. 1 7. r>i>hen 
tt will truly Jpeak^ arid net lye. 

But what are the grounds why God will not fpare 
his own people < 

Hence the grounds are thefe two. 

Fa-lt 5 God will not fpare his own people 5 there's a 
time of JacoVs trouble^ when even Gods own people 
ill-ill be reduced to extremity ^ and there fliall come 
upon them a time of ft raits. 

Secondly, Jacobs trouble is but fjr a time s there s a 
day of deliver dice for them^ they rtiall befavedout' 
ofit. 

TheDodrineis^this. 
T^oVtrin, Jhere is 4 time of Jacobs trouble : Gods own dearefi 
people are m^ny times brought into a time of flraits. 

It's true, that through a mans whole life, C/?r//?/4- 
n^ muft be crucianus^ he mufl take up his crojs that 
will follow the Lord : There's no [on that he receives hut 
he chpflifes. * Afflidion is a Childs portion in the ways 
of holynefs ^ jheir corredion is as truly from the 
hand of their father, as their provifion is. But my 
purpofe at prefent is to fpeak of fome fpecial times of 
-facobs trouble 5 d great day, a day of fl raits ; And God 
doth many times bring his own people unto this : It 
will appear to be true from all the dealings ot God 
with the Saints ^ the children of ifrael were in bon- 
dage in t^^^/?f long, and their afflidion was great, 
but there was a time when the bricks were doubled , 
and the oppofition heightned , fo that they were as 
dead carrion cafi out to the Bavens^Gcn, 1 5 .And though 
Ifrael were hated of all the Nations, which God call- 
ed their evil neighbours ^ yet there were fome fpecial 

ftraits^ 



7'/'^ Great Day. "^73 



ftraits that befell them 5 as in the dayes of jdfa , 
2 ChronA/\.9yio, When there came an Army of the E- 
thiopiAKS^an hvft of a thoufjnd thou[a.y}d men •, and in the 
&:{yQ^oi Heztkiah^ when Senjcbenb beftcged J^eruja- 
km y its a day (f trouble, of rebuke ^ and if blajphemjy 
Ila.37.3. But yet there was a time of greater ftraits, 
whcitthey muft be carried into captivity, and the glo- 
ry of the Lord removed from his own habitation. 
And the Gofpcl was no fooner placed in the world , 
but the great Red Dragon raifed a perfecution^ the 
Heathen Emperours, and all the Powers of their 
Empire, Rev, 11.1,3. And that Power was no fooner 
broken, and the Church obtained of God a Man- 
child, but immediately there rvas a flood cafl out after 
the rvsman 3 the Arrtan Hercfie , andthey pcrfecutcd 
the Church more then the Pagans had done before ; 
and thenthe Earthhelj^ed theWoman^&cc. Then doth 
Anti-chrift arife , and the people of God do prophecre 
in jackcloth andajhes : Witneffes they are, and two 
WitneffeS) for their paucity, and for their fufficiency: 
and yet there isatime of greater ftraights that re- 
mains for them •, there is the time of their fulfilling^ and 
of their killing: io that God doth rcfervc a time of - 
j^raits for his own people 5 iheres a time of Jacobs 
troublty&c. . 

Eirft, becaufe the Lord will give unto them fomc 
eminent experiences of his providence , under which 
they walk-, it's true that he is the Saviour of all men ^ 
hut efpecially of them that beleeve ^ and upon all theglo- 
ry thereis a covering at all times ^l(a. 4.5. but the grea- 
ter the ftraits are, the more eminent ftiall the prote- 
(ftionbe-, if Daniel be in the Lyons den ^ and the three 
children in the fiery furnace : the wonder had not been 
fo greatj if the bnjh had not been in the pre 5 but to fee 

Z 3 ~ it 



174 ^^^ Great Day» 



it in the fire , and yet not to confume , that was the 
greareft fight that ever Mofcs fawbetore. When the 
Harth is removed , and the MountAins cajt into themidji 
efthe jea^ then there is need of a Song upon Alamoth^ pro 
occulris ^for Gods hidden ones^ Pial.46.1. // the Saints 
are in the fit in rvhich there is no water ^ novo turn t9 
pur Jlrong holds jej^rifoners of hofe , Hitis praefidii in 
uno Deo. 

Secondly, Satan being the God of this world ^ he 
doth ahvaies rule the prefent world , which God hath 
redeemed the Saints from, GaU 1.4. And the children 
ofdtfobedience walk in the course of the present world : 
The world is caft into variety of (hapes, but into what 
form foever the prefent evil world is caft into, Satan 
is the god of the world , and he doth apply himfelf 
to rule the world under all the forms into which the 
Lord doth caft it. And therefore Hterom faith wel, 
ErraSymi f rater i erras^ftfutas unquam Chrtjlumferfe- 
cuttone^nonpati^drc.li the world bePaganjSatan rules 
in the great Red Dragon , and fo brings the Saints 
into their time of ftraits. If the face of the world 
change, and it turn Chriftian, then Satan rules alfo in 
that, and caftsout a flood after thervoman* If that 
Flood be dryed up, then Anti-chrift doth arife , and 
he rules in him as a filfe Prophet^ and afterwards, 
2 Tm*;. 3.1^2. Uaformrfgodlinefhchvoughzin, un- 
der that he will rule, and men he lovers of their own 
felves ^proud^ hoaHers ^treacheroiis^ high minded^ and 
defp/frs ofthofe that aregood-^ and therefore there muft 
needs be ftraiis in all cftatcs that fliall await the Saints 
of God. 

Thirdly , the more fpiritual light grows > th^ grea- 
ter are the ftraits that the people of G(?i are brought 
into. 

Firft , 



I 



The Great Day. 17 j 



Firft 5 becaufc the more are their confciencesfea- 
redj I Tm, 4. 2. Iris not a cold Iron that vvillfeare 
the Confciencc , but when there is evident clear con- 
vincing light , and men be told of it , and yec wil go 
againftit, their Confcicnces are feared by it , and in 
Judgement J /'^j are giien over unto a re probate mind. 

Secondly, the more they are exafpcrated againft 
the Truths of God^becaufe they do come nearer unto 
the fin againft the Holy Gholt , which is the Devils 
fin 5 and it doth confift in malice upon a high and a 
raised light. No men were fo cruel as the Pharifecs , 
that did fin againft the Holy Ghoft 3 and therefore if 
frofhftjing in fac k cloth and afhes would {m%Ec the 
lufts of men in times part , nom kil/ing is not fufficienr, 
but their dead bodies fhall not he httried^ to cxprefs their 
former malice and rage againft them •, and therefore 
in the latter times', the ilraits of the people of God 
muft needs be greater then ever they have been in 
times part. 
Fourthly^God wil by this make way for an utter ruin 
of the Churches. Enemies ^ the greaterftraits they do 
bring the Saints into, the nearer is their deft ruft'ion, 
and the fooner will God arife. ihavefcen thcaffticlion. 
of my feople that are in ^^gjpt ^ and I have heard their 
cry: For the Churches Enemies muft peritli by the 
Churches hand, and therefore they are faid to be , a 
cup of trembling, and ahurthenpmeftone : The Church 
brought that mighty people into a condition fie to be 
confumed: Jerufalen was to them a cup .of trem- 
bling-, now they think to drink it off, and it proves 
their poyfon-, and when they have brought them to 
extremity , that they thought all had been fure 5 then 
they themfelves perifh : It'sby the Churches ftraits 
that the Enemies are ruin'd .* When thefloughcrs flowd 

fipon 



I'] 6 The Great Daj. 



upon the r backs^ and made long their furrows^ then mil 
the Lord cut the cords of the wicked ^ Piiil. 129.3. 
- The Ufe is for Confolatioa to all the people of 
God ^ and this I will reduce unto three Queftions. 

Firftj with what mind God doth bring his people 
into ftraits < What the thoughts of God are to- 
wards them when he doth it < And here we (hall fee 
x}c\2xGod thinks thoughts of peace to them all the while y 
a}^dnot of evil^Jcr.29»ii* 

Secondly 5 in what meafure will the Lord do it^ 
J'hirdly, unto what end i 

For the firft : With what mind does the Lord bring 
his people into ftraits^ What are the thoughts of 
God towards them when he doth it c* 

Firftj he doth it from a principle of Love, and their 

AfHidions arc grounded on the Second Covenant, as 

their Mercies are •, other mens afBi(5lions are from the 

Firft Covenant, as a fruit of the Cuvky Mich, j, p. 

the Church fales there, / rvill hear the indignation of the 

Lord^&cc. Why is God in indignation with his 

own people < indeed he is angry with the rvicked eve- 

ry day. There is a double anger of God, //;»^/eAr (^ 

redundans inperjonam-^ he is angry at his peoples fins, 

but yet he loves their perfons-, and heaffli(asthem 

from a principle of faithftdnef. Pfal. i ip.75. For he 

hath covenanted to keep them from the evil of the world:, 

he is to preferve them nnto his heavenly Kingdom •, and 

he does , as I may fay, fomctimetimes preferve them 

in Salt, and fomtimes in Sugar , as we ufe to doe with 

fome things that wc would preferve* 

Secondly God looks upon your fuffcring as the 
fufferingof Chrift* the Saints being one with him, 
their fervices arc Chrifts, and their futfcrings are 
Chrifts, they bcAr p'mtinhim^thej live in him^ Col, 

1,24. 






The Great Day* lyj 



1.24. So they fill up what is behind of the fu^crings 
if Chrifi. 

Thirdly 5 whilft; he doth finite them he is afflidcd 
with them ^ h all their afjli^iom he U afflt^ed-^ though 
Chrift be in heaven , yet he has the fame nature there 
that he had here *, and he flands in the fame relation 
to us now he is in glory , that he did here , he is not 
afhamed to call us hrcihren> 5 and therefore his com- 
paffion flill remains : ^er.-^i.ii Since Ijpake againjl 
himy I remewhitd him jtill : my bowels are troubled for 
him. The heart of God goes out unto all the Saints m 
their affiiftions. 

Fourthly, whilft he doth afflrd them, he doth wait 
to he gracious ^\\^.rQ,\ 6* He doth not defer delive- 
rance becaufe he is nor willing to beftow ic, but be- 
caufe his people are not prepared for it, that's the rea- 
fon they are io long out of glory, Col, i . 1 2 becaufe 
they are not yet wee/ toht partakers of the Inheritance 
with the Saints in life •, and to make them fo , he doth 
fit by, as a Refiner ^ and he will only purge away their 
drofs by their afflidlions. 

Irifthly, all the while they arc in ftrairs, he doth 
take fpecial notice of their fuffermgs , ^ind he is deep- 
ly difpleas'd with the Inftruments that ai Aid i lis peo- 
ple, and he is preparing for their ruin ail the while 5 
for he takes fpecial notice of their wrong. Rev, 2.1. I 
know thy work^and thy labour^ and thy patience^SiC^ExG* 
3.7./ know their jorrows: He hath abottle for thctr tcd^s , 

Secondly , he is deeply difpleaied with the Inftru- 
rtients: -^4^^.1.15. He fcnt bis people into ^^^jy/^.*?, 
but yzx^ I am jore dij^lea[ed with the heather.'^ I was but 
a little ai[f leafed ^ and they helped forward the affliclioii. 
So that whilft God doth ufe them as the rod of his a:. - 
ger^ he is angry with them, 

■ A a Thirdlv. 



lyS The Credit Day, 



Thirdly , he is al! the while the Enemies arc afflid- 
ing of his people , preparing for their oveithroWj Zac. 
i,ziji^, when he doth raije up horns , he doth provide 
Carpenters a!J), And Jcfiis Chrfft all the while is pre- 
paring for to be his peoples reicue, though they fee 
I iim not, yet he is behind the Mil tie -trees at the bottom^ 
Zach.i.8. 

SixUv 5 he will make their affli(5iion to be the great 
means of their exaltation*, facobjhallartfervhenheis 
fmall: The killing rf the Wit ne/es made rvay fcr their 
Rcftr/recttor^x.ht more glorious. Thefe are the thoughts 
and the mind of God towards J-acob in the day of his 
trouble. 

Secondly, in what meaftire will he do this /* ^er. 
3 o. 1 1 . / IV HI correct thee in meajure , but not leave thee 
altogether ur^puniflid : And here confider thcfc five 
particulars. 

FirP, it fliall not be according to the defert of your 
finSj Ezrap,!^. I have pttnijhedyou leffe then you r ini ' 
quities dejerve : He will notjlir up all his wrath , Pfalm 
^8.38. lis the Lords mercy rve are not confumid. We 
might have been in Hel as well as in Babylon. 

Secondly , it fliall be but according ^o the meafurc 
of your neceffitics : He doth afBi(5i bur men need is^ 
I Pet. 1.5. And it fliall be no farther than need is,//^. 
28.24. He will not alwayes be ploughing -, there is a fow- 
ing time , fo much breaking of the ground as wil pre * 
pare it for the feed, and no more. 

Thirdly^ it fliall be proportionable to a mans place 
in the my ftical body of Chrift: There are fomc vcfTels 
of Gold , andfomeof Silver^ 2 Tim. 2, 20,11. Chrijt 
the head was the fir fl born among ji many brethren, Rom. 
8.25?. And as all the brethren are not called forth to 
the like eminent fervices , fo all arc not called to the 
likeeminemfuiFerings. Fourth- 



The Great Day i yp 

Fourchly,it(l"iall be proportionable to their (Irengrh, 
I Cor. 10,1^. He will not [ujferm to be tempted Above 
what we are able : and he will give in fupplies of graces 
fuitable untothe fufFering, 2 C^r.iz.g, My grace is 
[upcient yicc. 7p.28.27. He doth not turn the cart 
f&heele on all the Corn , but he hath a Bajfe for the 
fitches^ and a rod for the cummin^ &c. He takes meafure 
of your graces, of your fpirits, and of your ftrength, 
and he doth give ituntoyouproport;on.ibIetoyour 
need. 

Fiftly, there are alwaiesfome mitigating circum- 
ftances , that do abate and fweeten the afflift on •, non 
dantur fur^i tenebr^e ^ there is a light between the pecces^ 
Gen, 15.17. 

Firft, God doth fomctimcs give them favour in the 
eyes of their enemies, Tfal, 10*6^6. he made them to 
pitty them that carried t!iem captive. ^ofephJJjall pnd 
favour with the Keeper of thepnjon^ and Daniel with 
the chief ejl of the tunuchs. 

Secondly , what is vvanting in outward bleflings , 

he will make up totliem in'piritual ordinances^ //i. 

20.20. Though he doth feed them with the bread of af- 

ficiion 5 and i he wat€r oftr$uble.^jet their eyes fhall fee 

their Teachers, 

Thirdly , if they have none of thefe yet they fliall 
have his gracious prefencc with them inlarging of 
their hearts •, xhiiwith Paul and Sila^ they jhall fing in- 
aprifon^ and be able to fay^/> w.u good for me that_ I w.ts 
afpcledi As one of the Martyrs fayd, / was inprifon 
till I cayneintoprifon ^ nil crus fencit in ncrvo, dum ^y^U tM 
animus eft in coelo. ' * j^ 

Thirdly, unto whvit end doth the Lord do this .? .^ 

Every wife Agent works for an end, and the more 
wifdomhe hath, the higher cads he aims at in every 

Aa 2 adion. 



i8o 



The Great Day, 



aftion^ and the more ends he dorh make to meet in 
every thiag that he dorh, //r. 30.18. Th^ Lord n a God 
cf fudge nent : It's there put ror Wifdom : He orders 
And m 'derates Alt thir^gs ^ in reference unto the end thac 
ht dorh aim at •, and as the Lord in all his waies is 
wonderful in ivifdom and coi^njel '^ fo he is in all the af- 
fiidions of the Saints •, there is much wifdom feen in 
his higJi^ndij that he has in affli(fling his people, and 
in making many ends to meet. Til name four great 



ends. 



Firft , the Lord doth bring his people to ftraits , 
to prevent fin. 

1. In the rifing of luft 5 2 cor,ii*9* th^t I might 
net be exalted^Scc, 

2. Theadingof luftif it doth arife, 5^^^ 33.17. /f^ 
doth chafttfe amanivtth jl' ong fain^ it ts to keep man 
frcm his furpffe ^ and to hide pride from his eyes : When 
he hath taken up an evil purpofe, there is a crofs inter- 
pofeth , interactum yrtmiim (^jecundum. 

3. Forthcfiniiliingof fin, ^<?/. 2. 6,7. Hehedgd 
ftp their jvay-j they were gong on in it, but God doth 
put a flop in their way , as men do to beafls, their way 
is hedg'd up. 

Secondly, the Lord doth bring his people to 
ftraits for their Inftrudlion , Mich. 6. y. There* snot 
a rod hut it hath a 'voice, beafts feel t^ie rod , but the. 
Saints they hear it. 

1. God does It, to let them fee the evil of fin •, for 
A man is held with the cords of his ovn fin^ Prov. 5.22. 
Hzek.7.10. As pride doth hud y fo doth the rodblof^om^ 

2. God dothittoletthem fee the eniprinefsof the 
creature, G/r/.^. 14. /T^j^/Vi?/^//;^ crof of Chrift^for 
hj it the world is cruafjeduntome^and 1 w-^Jotheirorld: 

He was thereby enabled to look upon the world as a 

crucified 



The Great Day. i8i 



crucified thing^that-they may fee they arc butftrangers 
and pilgrims, and ihcxdoxcjhof^'dfeek a country , and 

haftcn home. 

3. To let them know what it is to have fe/Jowfhip 
with the /offering of Chrtfi^ Phil. 3.10. There's a fel- 
lowfliipot the fuflferings of Chrift, that the Saints 
defire to know experimentally in themfelves 5 that 
as Chrift was fupported under fuffering, fo may they^ 
and as he was perfeSfedby fuffering^ fo may they alfo 
be •, for he did in fuffering leave himfelf an example^ 
I Pet 2.21. as well as in dying. 

Thirdly, for their fancftificarion. 

1. To purge their corruption-, the bundle of folly 
the rod of correction mufl drive out) Zach. 1 3.855;. Two 
parts Jhall he cut off and dye^ and the third part J1)all 
pafe through the fire, to refine them as filver ^ and they 
fball call upon my name^ and I tvill hear them, 

2. To improve their Graces-, for he doth it to 
mak^^ them partakers of his holynefs^ Heb. 12.10. And 
he will do it in a higher way ^ by ^ cJ^ofs fometimes , 
thenby an ordinance he will make the way foul, and 
the foul fruitful, J'^;??. 1.3.4. Tribulation works pati- 
ence ^ an^ patience experience ^ and experience hope^Scc. 
There's a fweet influence in thefe fliowres of afflidion 
that ripen the graces of the Saints. 

Thirdly , it's to prepare them forfervices, i Cor, 
1.5,6. He comforted us in all our tribulation^ that rve 
might be able to comfort others with the fame conjolation. 
I King. 4. 3 I .Heman is counted ove of t^?e rvifefi- men of 
the world, and in Pfdm 88. we fee how he attained it , 
by being train d up m the jchool of afjiitiion -, and God 
doth Caft fome men into great affii(ftions, thattiiereby 
he may fit them for high and eminent fcrvices after- 
wards : Jojeph had never been (o fit to have been a 

Cover- 



1 82 The Great Dap 

Governour in Egyp , if his foot had not been hurt in 
the ftocks 5 nor Mofes to have been a leader of the 
people of l[raeL , if he had not been baniflied forty 
yeares in the Wildernefs •, and David his Crown liad 
never fate fo well, if he had not been hunted as a Par- 
t ridge ufonthemotmtains. 

Fourthly, that the Lord may have fometogive 
their teftimonies unto his truth-, that it may appear^ 
that there are fome that do ftand for God , and dare 
appear for him •, rvhey} the world wondered after the 
Beajl^here are fome that jland with the Lamb upon mount j 
' • Zion ^Ktv.i^.i. There are two fVanejfes, iThe Wit- 
aeffes of God are but a few , yet fome there are that 
God willraife up in all Ages , lo that corruption ia 
Dodnne and Worlhip (hal notgounteftified againftj 
for the Lord will not leave the world without wimefsj 
and hereby the Lord will endear his Witneffes, ani 
raifc them up in the hearts of theSam s^it wdl make 
them dear , and their names precious in the Churches, 
for none have been fo precious in their names as they 
that did not count their blood precious-, they thought 
not their lives dear to them , they loved not their 
lives to the death ; How precious was Peter in his fuf- 
fering ^ When all the C hurch ingaged their inrereft 
unto God for him , A^s 12. As Rofes are fweeter in 
' the Still then upon the ftalk, foit is with the Saints 
in all their fufferings in the apprehenfion of the 
Churches. 

Ufe 2. ^^ ^^ ^^' ^-'^^^ ^'"'^^^ ^^ ^ day of trouble to 3^^^^^? 
Then do you look for a day of trouble alfo, and to 
that end it's your wifdom todifcernthe iignsof the 
times,M.^M<5.3. God hath ftretched iht expanfitm 
of his Word over the rational world , and as by the 
heavens a m:m may difcern in the natural world^ fo by 

the 



The GrutDdj. 183 



the Word , if a man be skilful in it, a man may d'fcern 
the figns of the times in the rational world alio. In the 
Word there are two forts of rules. 

Firft, antient Predi(a ions. 

Secondly, prefent Difpenfations. 

1. Antient Predidions, Rev.io.j. cumfnitui^ ftnt^ 
when they were about to finilli ; The 1160 daiesare 
not yearcs fulfilled ^ therefore the killing time is to 
come 5 for the Beaft receives his Kingdom with the 
feven Kings fince the to Kttilxpv was removed. 

2. There was never yet that perfedVidory, that 
they did Jay , they are dead • there were none that did 
vinbly appear to bear witnefi againft them, therefore 
it is yet to come. 

Secondly 5 prefent difpenfations compared with 
the rules of the Word. 

Firft when there's a general decay of Wifdomln 
RuK rs 5 and children and kahes rule over a people^ I fa. 
25. 14. / ivill do a mar veil Otis rvork^ the rvifdom of the 
mfemenp)all perijlh and now I rvill aiftrefs Ariel. 

Secondly, when there is poured out upon a people 
thejpiritofadcepjleep^^xs //r.ip.io.tbat nothing could 
awaken them , but as men flceping upon the top of a 
Maft,chough the Sea roar^and the Wind make a noife, 
yet they fleep ftilj when men are fecurCjthen thedijlrej^ 
of Ariel is near • / will jearch Jerufa'em with candles ^ 
and the men that are fe tied upon their Lees^ Sec, 

Thirdly, wlxn there is a general opprciHon and 
mercilelnefs in the Rulers, Zac. 1 1 . 5 . IVhen a people be- 
come the flok of the (laughter yMic, J, '}^^. the -fudge 
a^keth for a reward: now fliall be their perplexity. 

Fourthly, when there are general neglecl:s of Go- 
vernment and order amongii a people, every one does 
yvhats right in his orvn eyes^ when the bafe doth pre fume 4- 

gainfl 



'l 84 The Great Day. 



gAtnjl the honour ajle^ and the children againjl the a^iti'^ 
ent^ Ifa. 3 . 5 . rhcn prefently there is a ruin comingjO/^r. 
8. J^eru^dlerr. is rum'd , and^udah is fallen : ludg. 1 8, 
7. When there rv^ no rnajhr of rejtraint inLatjh , their 
ruin xv^ ne^ir. 

Fiftly, when there are bitter envyings and parties, 
the fCopkHnWhe as fuel for thejirejl(a.9,ip^20. N0 
man [pares his brother^ hdt every man eas theflejh of his 
own arm^S^c. J^er.i, 7. My people know not the judge- 
tnent of the Lord, 
DoUrin 2, ^^^ Jacobs trouble is but for a time^ then Jhall deli- 
"verancebe^Mich.j 9. Though J fall ^ ijhallartfe^ and 
' the Lord will be Itght about me •, the rod of the rvicked Jhall 
not alivay lye ufen the lot of the rtghteom. The WitnelTeS 
though they be killed, yet they fhall not alwaies lye 
dczd^hut they fhall rife again^Scc. I cannot now ftand 
to prove this Dodrine, but fpend the remainder of 41 
the time I have to fpeak in a fhort ufe to all the people m\ 
of God. ' 

^/^. Firft 3 live by faith in this time of trial ^ the Lord doth 

but watt to be gracious ^ andhcf^iks^blejfed bethofe that 
wait for him^ Hab.2 .4. The jufijlaH live by his Faith. 
The meaning is, he iliall live comfortably under the 
crofs^ for it is an exprefiTion like that of the Apoftle, 
Nowweliveifyejlandfafi, And the avfis of Faith that 
we fliould now excrciie ihould be thefe : He name two 
or three. 

Firft, commit your felves to him quietly- leave 
your felves with him, Pfal. 1 14J4. As you have com- 
initted your foules to him 5 fo to him alfo commit your 
)i'^;f5 Din.3.17. Be not careful in this mxtter^ he that 
hath caft me into the fire , will affliredly watch over 
rne ia ir^ becauie lie hath promifcd to bring me out of 

it. 

Secondly,^ 



The Great Day. i8j 



Secondly, wait for him till he be gracuas, and doe 
r,ot make IoaH •, he that bcleeves does not m.ike hafl» Doc 
not ufc unlawful means out of pride or pafllon, bc- 
caufc you will not wait Gods Icifurc, nor do not ui'c 
compliance with carnal men to deliver thee, for that is 
nor the way of faith. . 

Thirdly, look towards God in thy prayers , under 
this confideration J that he hath undertaken delive- 
rance* 2 Chron 22.12. IVe have no miz ht^ neither know 
n>e ivhat to dL\ but our eyes are towards thee -, for it is the 
cxercifeof Faith that doth procure deliverance, C^;;, 
49 , 2 1 • His bctv abode in fire>.gth •, that is inviclum ro- 
bur •, it's by this that the Saints of God prove vidion- 
ous in their fuffcrings. 

But how may a m.m know when deliverance is nearf 
Are there not rules for that as well as the other. I will 
only name thcfe three rules. 

tuft, when the people of God look towards him 
and return 5 if not, Lei/. 2 6. 24,7 5. ^ e will funfh them 
(even times more , till he hath deflroyd them ♦, for there 
IS a pedigree of judgement, /^^/ I. ^oeli. 14. Rent 
jour hearts , and not your garment s ^ Sec. Prepare to meet 
thy God, J/rael. Theic is no going to God in the way 
ot his judgement, but by meeting of him, and that is 
not m a way of oppofition, but in a way of fubmiilion. 

Secondly, when the hearts of the enemies and their 
fins are grown unto a height, Eev.i^. iS- ivhen the 
grapes are fully npe^v/hcn men do add unto al their fins 
contemptof God,and fay, ?F/&i7// //;(f Lt^-^? it is an 
argument they are not like to ftand long, t!iat doc 
jlreich their mouthes out a^ai-iji heave i , and their 
tongues run tlirough the earth : When Inltrumtnrs 
doe rife againft iheir maker, and the ixe ts agarnfl htm 
that hem with it , then I mil fend amon^fi the fat ones 

Bb lean efs 



c8d 



fhrCycAt Day. 



Tic^ f^ihthc Lord^A'rJkhidle ahurni^jgnndcr't^cir ftor^j. 
Thirdl}^, when the hearts of rfie people of God 
are low, and their fpirits do fnil^ snd they fay (?//r 
ho;ies are drj , ouYhcpc is jaff^ 'a?rd nn are cut cffy Ezck. 
^j.i 1. when t!k So:^? cf m\tn cmies flull hefind faith 
upon earth < Men vVili not beicere it^ Luk.iS 8. And 
though ye iee no wares Or means of deHvei-'ancc , 
yet ren"ienibe r , It is net kj fewer, nor by mighty 'hut hy 
>ny ' fpiri t^l,'?.ch./[.j ^ ^ nd the earthdid help thervomar}. 
The Lord can make ufe of any Inftruments for the 
Redemption df his fervants : The barborous Nati- 
ons came in for thefr fuccour 5 which I fear will be the 
Judgement upon' this Nition. 



I 



1 



GRACE 



I » m >' "" ' ■ ■'■ 



.•■a. 



■■vtf^necrWVH 




GRACE ABUSED. 



g^^mmm^mm* 



At a Fall for abufed Liberty, 




JUDE 4. 

T^uming the (jrace; ofQod into 'wantan^ 
nefs^ 6cc. 

H E word propounded for this daics hu- 
miliation is , that we may take flume to 
our felves before God^^ for thachornblc 
abufc of that Gofpel liberty which God 
hath given us, which is the fruit of the Prayers, the 
Tears, and th*! Blood of the ancient Saints of God 
amongft us : Rar^qmfquAm circa bona [ua fit is cantui 5 
it*savery rare thing for mcnto walk worthily under^ 
Mercies' that they have earneftlydelired^when they arc 
enjoyed. 

There are two things that raoft men defire, and. 
they are, Power and Liberty 5 and when they have 
attained them, I may fay they are unto men, as they' 
defcribe waters, I'uis terminis diffwdi c9nt$nent!ir* 
They are eafily apt to run over in what veffels foever 
you put them in, 1 can my felf remember, when 

B b 2 Ar- 



187 



S8 Grace AbufeJ. 



Armininnifm did firft invade this Nation j how much 
the old Puritans (for that was then the term of re- 
proach ) were affeftcd with it 5 how the Minifters 
preached againft it 3 and writ againft it, ana the 
Saints faftcd , and prayed againftit, asthat which- 
they looked upon as the inlet of Popery 3 for if you 
will receive it tirft in its dodrine^the tame perfons will 
quickly begin to fct it up in its worfhipalfo: And it 
was fb much layd to heart by the godly Patriots of 
the Nation , that I have been afTur^d from good 
hands, that they drew up anA^lof Parliament to 
bcpaft againft it in the Parliament at OAr/(pr^j which 
they did intend to have ftood upon , and by an Ad of 
the Civil Authority to have fupprell it, had not the 
Parliament been in a fudden, & in nn untimely manner 
broken up-, and yet now we can cry out againft Po- 
pery, and yet maintain with open face the Doftrines 
of Popery, and that under the notion or name of the 
greateft liberty that can be , and I can remember alfo 
that in the Bifhops time, when the people of God 
cotild not have liberty to meet without danger, or the 
name of a Conventicle, though it crofs Tertullians 
notion /, for he faith , cum boni coeunt, non eflfd^jo di- 
cendii fed curLiy Sec. and in danger of aHighCom- 
miflion : How would the people of God have rejoy- 
ccd at the Liberty xhx now they may en joy c' and how 
fad it is tofee how they arencgleded by fome , and 
ftrangely prophaned by others . t!)cy cannot be liberi 
unlcfs they be Sacnlep^ as Auguflin againft the Pcla- 
gianSjC^^. And this being t!ie woikof t'ledny^ to 
humble our foules for theie corrupt opinions, and 
abhominable praftifes, that iinJtT tix notion and 
conceit of abuied Liberty, are broken forth amongft 
^%t, that which the Lord requires oi us^is Uus^T iuii we 

ihould 



Grace Ahufed, 1 8p 



{hould not only cry out againft it as many of us doc, 
but have our hearts fcrioudy affcftcd with it , and dc- 
firc the fame for our Govcrnours alfo, that do injoyn 
this Faft , that they may be humbled for that , tor 
which they do cnjoyn upon us a day of Humiliation^ 
for every new Faft is a new obligation both to them , 
and to us 5 againft this evil s not oncly to fpeak a- 
gainft it , and pray againft it^ but alfo to endeavour 
to reform it in our places, to the utmoft of our power^ 
for there is not any thing that is a greater provocation 
unto God, then a cloak of Religious duties drawn 
over any corrupt intention •• Of a fezehels Faft , and 
a Pharifees long Prayers •, the one to died innocent 
blood , and the other to devourc the eftatc of an in- 
nocent perfon 5 and both arc an abhomination to 
the Lord. And this being that w«^ is appointed for the 
humiliation of this day to help you therein, and to 
adminifter fomthing unto your thoughts,! have made 
choice of this Scripture now read unto you. 

The grandexhortationinthisEpiftlc^is fet down 
i/er.j. Contend ear nefilj for the faith once given unto 
the Saints. The thing that you muftftrive for, is the 
Faith , the Dodrin of Faith , the Dodrin of the Go- 
fpel, which ye cinnot keep without contention; 
iTA^/wrii^s^^rhe word (ignifics, fro viribm^ it is to ftrive 
wiih all their might ^ or (as feme render the won.!) it's 
to ftrive one atrcr another, in yoiir places, and fuc- 
ceflivc Generations -, in fuper certare -^ or certamen re - 
fet re: It's not enough to ftrive cnce, andtoaflert 
the Truths, but ye muft do it again, and again, 
after one another 3 as often as the Truth of God is 
oppofcd. 

And he gives the reafon of this exhortation. 

Faft, becaufeit is a devofitum^ that ihe Lord hath in 

raeicy 



1^0 Gtdi^ Ahtk^id. 



Oi I X 



%^m. 3. 2. mercy delivered uato the Saints, which, the Lord rei^ 
quires them to keep; You are but Stc wards ot. it, it 
is committed unto you,, that youiliouldtraafmitic. 
unto poft^rity. 

Secondly , it was hviionctgivtn , andthcrcforc you 
cannot expe(^5, that if you part with^it, the Lord wilt 
againbeftow it unto you: It's like the fire up .m the 
Altar, that was^at firft kindled from heaven, and was, 
thereby the induftry of the Pdelh to be kept alive ,. 
and was^ never to go out v it was but once giyen , it 
wasf Gods free Grace to beftowit, andhedbth cx- 
pedl that it fliould be our care and work to prciexvc 
ic. 

Thirdly, he doth prcfsthis from the danger of if,. 
vk reg^ard that the enemies lye in wait, there arc cer- 
tain men crept ia unavvares,c^^. 

Firilfalfe Teachers.-, they doe not rufli in,,forthca 
they would be obferved , but they creep in iecretly ,. 
and in an unobferved mariner. Rev. i j. A beafi nfing^^ 
0ut iff the earth : There's a temporal power of the' 
Pope f for he is r-eprefcnted under a double vifion, of 
two Beafts. 

Fir ft „ a Beaft with feven heads ,. and ten horns, that 
is, be did claim a power over the ten Kings to dcpofe 
th^m, and relcaCe their fubjccts from obedience unt> 
them ^ and this was a power that the tea Kings did 
give uaco him, and t\\i^ Mdarlfe out of the Sexj from 
the wars, and trouble , and commotions that were 
in the world : But there is another dcfcription of the 
Pope , as he is the falfe Pro^hityWhich relates unto the 
Ecclefiaftical power , that he takestohimfelfj and 
fo he hathtws horns ^ one asaX/j^w^, ancmblemeof 
MceknciTe and Lnnocency, and he ^rifeth out of 
tk earthy that is , ftirpium ?mre y as things doe 



grow 



Gr4ce Ahufed, x^i 



fgrow out of tlie earth in a fccr^t and imobferved 

Secondly, the tiling that tlicy trade in,is the Truths 
of God , and the fouls of men •, therefore conund ear- 
ncflly for the Faith '^ for when falfc Teachers xome , 
it is the Faith that they do mainly aim ar^ and Satan is 
the grand deceiver in them. 

And the Apoftle comes alfo to«a defcription of the 
perfons with whom, your contention was to.bc. 

Firft, theyare dcfcribedby theaftof God upon 
them, what they are.in Gods Predetermination. 

Secondly r by the ad of fin within tbem ^ and what 
they arc by their own corrijptions. 

Firftjby the a<fl of God upon them •, they were ef 
old erdainedto dejlmBhn. "irhcGrcek wx)rxiis, ^«>«' 
lyfrnfi^tp^tyfr^Jcrt^fti^ theyiare prcfcrib.U, fjore-writ- 
tcn, becaufe there isan aAof God in revealing of 
them 5 that is paffed upon them from all eternity. It 
is unto this damnation rhatthtyiarcTppoinred : And 
fome read the words , ' df ^ito to xAi^a^ . ad hoc jji'dici" 
^u^m •, for tobe.given ovcrinro fucka way.of firming, 
it's the grcateft fpiriiual judgement that can befall a 
man in this life > and doth £ow: from a ftntence and 
a decree pajfTcd upon him by God^^ for he that hath 
ordain'd men unto damnation , hath by a permiiTive 
.{ though not an efFeftive will ) appointed alfo the 
means by which he Ihall come unto that end, that fo 
lie is ordain u to be damn d. 

Secondly , by the power of fin within them : All 
ungodly men, pretend what ihty v^iW^they have no fear 
ef Codinthem^ nor any refpeft unto God , they arc 
men that are (Ir Angers unto God , and live without him 
in the rvorldy that's their general! defcription ^ they are 
ungodly men that ha^c no Jeare of (Jod in their hearts ^ 

and 



1 



Ip2 



Gract Abnfed, 



and that do whatfoevcr they do, without any rcfpc<ft 
unto God, though they arc many times great preten- 
ders, yet of them all it'sfaid, ihxi their God u their 
hell) 5 and all that tney doe is for fomj low end ^ it's 
with no rcfpedl unto God. 

Secondly^they are more particularly defcrib'd. 
Firft, by their defpcratc opinions-, the^ ti^rrt thegrdce 
$f God into wantonnef. 

Secondly, by their devillifticonverfationsj Thej 
deny the Lord God ^ and the Lord'fe\i44 Chrifl : it's fpo- 
ken in refped of their lives and wayes ; 2 Tit. i. 16. 
They frofefs they know God , but in works thej deny htm^ 
&c. And we ihall ever find, that monftrous opinions 
arc ever accompanied with monftrous corruptions. 

It's the dcfcriprion of thefe men according unto 
their wicked opinioas that I am to fpeak of at prcfent, 
and there arc in the words three things to be cx- 
plain'd. 

Firft 5 what Is meant by the Grace of God i 
Secondly, what is meant by Wanronnefs ? 
Thirdly , what it is to turn this Grace into Wan- 
lonncfs f &c. 

Firft, what is mcantby the Grace of God /* As 
given I nto us , Grace is taken two waies in Scripture, 
cit-iCrtorthcGofpel, theWordof his Grace ^ as it is 
called Acfs 2c. 32. and fo it is taken 2 Cor. 6. i. 
We as workers together with him^ doe hejeech yoU' 
net to receive the grace cf God in vain. It's fpo- 
* ken of the Doftrinc of the Gofpel, which the Lord 
hadfcntamongfttnem ^ andT/r.2.11. TheGraceof 
God that brirgcthfili^atiin haih appear' d to all men ^^Q. 
I Jt'b fpokenof the Dodnnof the Qo^y^d.theWord of 
his grace. 

Secondly^ it's put for the mfprefs cf this Word up- 

no 



Grace Abufcd. ip^ 



on the heart •, for it's the rvordrvnt la the beArt •, they 
are the hwabusof Grace in us, 'ni^intd this mould rve 
are ca/l, Rom 6.17. and it is l^y looking into this Glafs 
that we4retra'/isformed^3cc. 2 Cor.j.laft v. It's the 
Word tngrafei that doth change the man •• And fo^^r^, 1.21. 
we arc laid to receive from Chnjt Grace for Grasr^ Joh. 
1. 1 6. 7"ie lin^ion in m^ being aafwcrahle to that of 
thole chatarein Chrift •, and ih:ii^ratiahabiiuaUs in 
us, aniwering that which was in Chnds humane na- 
ture '., tor he liad the fame fpiric dwelling in him ^ and 
working hab!ts in his humane nature, that wealfo 
have-, biitit'bnot this latter that iS meant here-, for 
thv Devil himlelf cannot turn Grace. into Wanion- 
nefs though corruption will cndeav^our to mike ad- 
va :iage oi Grace> but Faith icfelf is the new crea- 
ture ,. i\\^ .dcv.nc nature , it';> that which is horn of God 
which ca .nor fin ^ Joh. i And therefore it mud: here 
be meari or the Word of his Grace, the Dodrin of the 
Go pel. 

Scco::d!y, what is m^ ant by Wantonncfs :' the word 
ATiiAyei*^ fignifics a wanton, vain, licentious, and un- 
ruly difpoli ion of heart: It is by -2:^//r^A delcribed 
to be effr.tnis qjta.'am peccandi libido : /: eing pafi feel- 
ing t-^ej gave the^'t (elves over ur/to Ufcivio'^pi js. i Per, 
4* 5 . ii s laid , Wh'lji tliej were Ge/jtilcs they did walk tit 
lajavioitfiejsj exccjs cf wtne^ Sec, It notes all manner 
oi lud and filthineis , c^"^. For all men doe not iin £^i^. 4, ip, 
with the lame le vvdncfs, nor with the fame refolution 
of fpirir, that other men do, Ezek,2^.i^.^],]cogfta't&^ 
CQnfilimn^niachtnatio^Cy'c. The more thoughttulnefs 
that there is in finnmg, and upon tliegieacer grounds 
mens lufts are bottomed, with x\ e nore coniidence , 
iind fcarlefncfs, and retolution ot ipirit they do com- 

C c mit; 



IP4 



Grace AhnfeJ. 



w %i ^ ^^ . ^M^^^^ n j9 i mai m . r .M; m jL 9 9, n} *^9^MiMji mm umiJJi~x n m m 



mil: them-, and this loofncfsof fpirit and refolution 
in any way oi-' (inning, without any check, orrclu' 
(5tnncy of i^xli^xhiS'^^cdWcAWnntonnels, 

Thiro.ly^ what is it to turn the Grace of God into 
W'Uiti nncisf The wordis^eUr/Gble? , itiignifiesta 
tran'pole a thing, and put it out of its place •, to turn 
away athingor a perfon, and puts it outof irsfor- 
formcr condition 5 asHeb. 11.5. it's faid of Enoch ^ 
i\ui the Lord tira/i (lated him -^ put him outof his pre - 
fcnt ejrthly condition in which he was, and removed 
him out of his place to heaven , GaL i .6. Wh-j it^e jou^ 
fo fiOn carried arvaj bj another Go[fel< The falfc 
Teachers had tranllated them , and put them from- 
their ftation, in which beleefe they flood beforc- 
they removed them from it ; and fo when the doUrtnc 
of the Grace of God ^ that did teach men to deny nn- 
qodli/iefs and rvorUly lufts ^ and rv as given to make the 
man of f erf eci unto ever j good rvork ^ when this grace 
is by thelufts of men perve.ted to a. quite contrary 
end 5 this is to tranflate the grace of God to another 
end, then that for which the Lord appointed it , when 
men do father their lufts upon the Word of God^ and 
bear them up by it-, and this has always been the cu- 
ftom of all falie Teachers 5 2 Pet. ^.16. the word is, 
rft^SABcr/, they doe put the Scripture upon the Rack 5 
and bending ihcm unro their own bow, they fliall 
ferve their turn which way iocvcr their lulls work ^ 
there fliall be found fomcthing in Scripture that they 
can lay hold of lor it : And when men doc make ule 
of the Doftrines of the Gofpel to ferve their own 
iuft^anddo grov^ more loofe and licentious under 
them^ this is to pervert the Gofpel of Grace unto an 
end for which it was never appointed 3 t^V rdf ^Bv- 
/*ici-; 7iiyy(cf.>^m.f'^^fiwAf. Hence 



i 



Grace Abu [cd, jp<^ 



Hence there are two things to be obferved. 

Firft, that there is a Wantonnefs that goes with 
corrupt Teachers 5 \vhereroevcr they are, corrupt do- 
ftrines and wicked pradilcs go toijciher. There are 
no men that fin with fo much wMnronncfs, that is^witli 
fo much licentioufnefsj liberty and nnpudency^as cor- 
rupt Teachers do. 

Secondly, they wil wreft the Word of God,cn^ of 
his grace unto this end, they wil ftrengtiien their bfts 
by the word, and fo pervert it to an end unio which it 
was never appointed. 

There u a rvanterinefs in corrupt Teachers ^ there is BqU;. 
both wicked do^rincs and wicked pra^t^es^ for th^y both 
go together in the fame men. 

Firft, this will appear by the defcriprions every 
where given oi: them m the Scripture, they are deicn- 
bed and placed in the highcft rank of wicked mcn^Phil, 
3.2.19. Dcgs they are i, that is unclean creatures that 
return unto their vomit 5 and they are joyned with e- 
vil workers, their God is their belly , they mecrly ferve 
their own lufts in all that they do-, and they doit 
with a great deal of impudencie , which is the higheft 
pitch of finning , they glory m t.hat which lliould be 
looked upon as their (liame; The Apoftle h^d fayd, 
2 Pe er 2. 14. 18, 19. That there Ihculd bee fa'Je 
Teachers amongft them , that fhould privily hrin^ 
in damnable^ (or deftruftivc ) Htrefies-^ and hee 
defcribes the men, having e^es full of Addie y y 
And cannot ceafe to fin^ having their hearts e erc'fd 
with covetoti'S fra^ifcs , ci^rfed children • an .1 they 
allure through the lufts of the fleili, and m-i- h wan- 
tonnefs: Ic is this that is the bait, for it is j'i\il^v<ri' 
They do allure as with a bait, 2 Tim.^^ i j . bviI men 

C c 2 and 



\ 



jp5 Grjce J I? u fed. 



--*- 



a}7d deceivers grorv tvorfe and rvor[e ; There is no flay ^ 
when men once are deceived thcmfelves, and do be- 
come deceivers nnd feducers of others, the Lord 
doth commonly ^ivethcm up in judgement «;;rf? all 
exccfje ef Riot^ and they fall to all manner of U-civiouf- 
fjej^ , &c. 

Secondly, itmuft needs be fo^ if wee confidcr 
from whence doth Hcrcfie come. We have the rife 
of ir. Revel. 9. 1,2. And I farv a Starr e fall pom 
Heaven tiyito the Earth ^ and to him r\'a^ ^tven the Kty 
of the I'Ottomleffefit ^ aid heeo^^e/ed t'yc hauemle/ptt^ 
and there arofe a jr^o.ik cut tf thepn^ijrc. Ic'sfpo- 
kcn of the Judgement of God poured out ipon 
Heme, Ann-c' riftian in theEadeine part of the Em- 
pire. And theborromklTi pit is opened^ :indt!at 
by a Stirre that fell from Heaven : For Mahomet 
was atfirft aChriftian, and d-d profcffe the Chri- 
ftian Reli^Moa ^ till at lift meeting with : erg/us ^ a 
wicked and corrupt Mjnk, they made up between 
them this fardlcot Hcrefies .ind Follies , by whtch 
they have dece"ved the world : Now //^// Star fall- 
ingf ofened thebottomleffe pit ■• That is, it was the In- 
ftiumenr to le' out the jmoatt there f. And fo the 
Armies of Mahomet are called , ReveL 12. 15, The 
Serpent cafl out of his mcuth a flood after the r^omAn i^ 
that's meant of the Arrtan Herefie. Now confidcr 
what can come out of Hell : And what can come 
out as fmoak out of the bottomlefTc pit , but it 
. muft needs be full of filchinefs and uncleannefs ^ but 
hence it isthatall falfe Dodrines come out of the 
mouth of the old Serpent, who is uncleannefs it fclf. 

Thirdly , they are in Scripture refembled unto 
the wickedefl men that ever were, 2 Pet. 2. 15. as 

BaUar^ 



■■ •■ ■ ■ ' ~- I » I . ■ II 

Grace Abu fed. jpy 



Balaam , it's [aid they followed the way of Balaam , 
who was hinifclf a Witch, and one that would 
be eafily hired to curfe the people of God for a re- 
ward 5 and they are J'annes and Jamhres ^ 2 7im, 
3.8. who were two famous Egyptians of zA^gjpt. 
There are not a more wicked generation of men in 
the world , nor men given up to wanronncfs and 
loofncfs more then they. 

Fourthly, no men are fo induflrioufly wicked as 
they arc, and they will compajje Sea and Land to 
make afrofli^e^ and make him tenfold the child of 
hell when they have done^ more then he was before : 
Revel, p. 10, 183 ip. They hadtajles like toScor- 
p ons • of thefe were tht third part (f men killed ^ that 
is, of the f re ^ and fmuak ^ and hrimflme that came 
ottt of thtr mouths : For their power is in their 
mouths ^ani in their tayls : It's fpoken of the Mahu- 
metansy who as they did conquer, ufed their utmoft 
power to promote their Religion, and the corrupt 
principles thereof by which they have wholly de- 
filed even all the Eafterne Chuches, they had 
the Heads of Lyons, but they had a ftm^ in 
thetr tayle ? whereloever they came , they left a 
fting behind them , and they did kill not oncly 
by their hands, but^y the fmoak that came out of 
their mouthes : Their power was not onely in their 
mouthcs , but in their taylcs alfo •, they did a 
greater mifchief by their corrupt Dodirines then 
they did by all their power and force of arms, and 
the men were in better condition that were killed 
by theirhands, then they that fu.viving were de- 
ftroyed hy their taylcs. 

Fiftly J the people of God have abhorr'd them 

Cc3 as 



\ 



^8 Grace Abtifcd. 



as the vvickcdeft men that ever were in theworld^ 
and therefore there is no fort of finners that the 
Spirit of God hath fo fethimfelf, and the Spirit 
of his Saints fo muchagainft, asthefe^ Tn.^.io. 
A heretick reject ^ &c. And we are exhortcd^r^ l^e- 
ware of falfe Teachers i,f or they come tn S beefs clothings 
hut they rvere ravening Wolves : By their frmts ye P^all 
know them: Jhey bethiftles^ and ye fhai never gat her 
grapes off them they are thorns ^and thtr fore you jhal ne* 
vergather figs ojf them, 3joh. lo. We arc charged 
nH to receive them into our houfes^ not coniJiiuniCitc 
a word with them , not to bid them, God ipeed : ^ 
It was the title that fohn gave to Certnthj^s , / 
know thee to be primogenitus Satanse,^^^ frjl born of 
thedevth Hereticks are they that have received a 
double portion of this fpirit. 

Sixthly^they are fuch fort of finners as moftim- ^ 
mediately aded by the Devil, of any men m ihc 
world •, they have the moft immediate influences 
from Hell 5 and therefore Revel. 16, 13, 14. 
The unclean fpint came out of the mouth of the Dra.^ 
gon. They are fent forth by his command, and 
they doc receive acommiffionfrom him in ano- 
ther manner than any other finnrrs doe , being 
as Officers employed under him: As itisinper- 
fecution , it is the Devil that doth ac'i perfecutors 
immediately, ReveU 2. ic. The devil fha/l cafl 
fome of yon into prtfon. So alfo it isinHerefie, 
for it is a floud out of the mouth of the Serpent ^Kcv. 
12. 15. And it appears to bee a highv/ay of 
wdckedncfs < and that which brin^^s all others with | 

it, becaufc Satan did put more confidence in it, 
then by any other way to carry on his defign-, and 

when 



Grace Abu ft J. 199 



when he was not able to uphold his power any 
longer in a way of perfecucion , as he did in the 
firft three hundred yearcs, now he thinkes to re- 
paire all by a way of He re fie •, for let Chriftcaft 
the world into what fliape he will, Satan ap- 
plyes himlelf unco thatlhape, that fo he may be 
the ruler of the darknef of it ^ &cc. Now there 
bsin^ a. great influence from Hell upon thiss 
and Satan putting a greater confidence in it, it 
doth plainly (licw, that there are more depths 
of wickednefle in this than in any other way 
of finning whatfoever , and it muft needs be, 
if wee confider with our felves thefc three 
things. 

Firft, the Underftanding is the leading fa- 
culty, and therein are layd down the rules for 
,v?.^ tfie whole life. In the pradical underftanding 
t lat is the common treafury of all the rules of 
praftice, and according unto thefc a mans whole 
life is formed •, corrupt but the principals of a 
man , and his whole life will quickly be corrupt; 
for no man is better than his principles, neither 
can he be ; There's many a man would be bet- 
ter if he had higher prmciples^ and therefore the 
Lord when heihewsmercy toa man, and doth 
increafc his Grace, hedothufually raife his prin- 
ciples, and then as a mans light doth rife, his 
Graces will increale 5 hr it is clarit.is inintefle^n 
parity and every man will drive to live up to his 
principles^ a godly man d.)th, and he blaming 
himfelfe tliat he doth fall fliort^ and a wicked 
man fliall daily be put upon it, and therefore 
many of them , they cannot be fo wicked as their 

prin- 



^ , — 

200 Grace Abnfed, 



principles would lead them to-, they fee there is 
lb much flcili in them 5 that they cannot yet bring 
themfelvcs to bcperfwaded> that there is no Re - 
furreftion of the dead, nor noLfc after this 
life 3 no punifliments nor rewards -, but // the eje 
be darknejfe , hoiv great is that darknefs ^ By i\\t 
Eye is meant the Qnderftanding, orthe pratoal 
Judgement , which is the guide of a mans way, as 
the Eyeinthiibody is , and if rhar bedarkned in 
the principles of it, the whole body^ the wholt 
life muft needs be full of darknefle^ the blind- 
nefle in the Eye caufeth a darknelTc all the body 
over. 

Secondly, it muft needs be fo, becaufe this 
rakes away whatever ihould refrriine theluf s of 
men 5 for there is a jea o; cor np. ton t,n the k'aty 
Ifa. 57. 20. As the raging Sc >, *^ncly there arc 
bounds fct to it , and wh u is that but the light that 
God doth put into rheir conicien.wS ^ ^nd mea 
are overawed by it, they cannoi be fo wicked as 
they would 5 now if luft can once by a corrupt 
Dodrine caft ofFthisbridie, what kind of evill 
can they be withheld from ^ What is ^t they 
dare not doe < Rev. 9 2. Th^ Sunne aid he aire 
were darkrted by the fffjak ^ lice vinta^is prrfus 
exttncfa. Neither in the Sunae, nor in the Aire is 
there any light, now all lighc being taken away 
that ihould difcover the wayot death to a man, 
and there is an impiilfe of lud: within, rhar pats 
the man upon ading : AaJ whither will not that 
man run , that hath no principle within to re- 
ftrain him ^ He will commit all iniqititj mthgree- 
dinefi , 

Thirdly 



Grace Abu led. tlOI 






Thirdly ^Thcrc is a juft judgment of God upon 
them in it , that they do dillionour God in his 
Truths, God Ihould give them up, ei? TrtSu* T///i:t?, 
Rom. 1 . 2 6.to that lujt which (liould bria^ that an- ^ 
honour upon them that lliould make the Ji v:le and 
abominable, and hareiul before men-, Saran - 
comes with the decctvablenej^ of ^'^^T'''^^^^J^^P:> 2^r!jf€z.ic: 
hecanle thej^^ad fleajure tn U,7nght€9ujnef^ : they 
were fuch Dodrines as did in judgement draw 
out tlicir lads-, tor God doch many times in 
judgement lend men Teacliers according to their 
luftiv : // ti^J ^^-^^ vpiilfyofhefie of Wme^ an^ flrojig UVficha, 
Drink, h.jhallhea P/ophet to this feofle: So t, c 
Lord doth fit them with Dodrines according to 
their lulls, that (hall be a means to draw them 
forth, Ezek. 20. / g^ve them Statutes that were 
^^ not good \ It's fpoken of the ftatutes of Omriy and 
^^ all their Idolatrous commands, which Goigave 
them in judgement, and their lufts were dravvn 
forth by them, and they pcriihed inr'icn c For 
thcrcisareciprocat'.o.a between ih: iu*id and the 
heart, and a conrijnt comaun o;i. An cv^il 
heart commonly makes a:ievil hc.i.i, andtiienan 
cvil head doth very much add un.o the roieniUiS 
of the heart : And by this means D.^ccvers in 
^udre.^e-t grow rvorje and worie ^ I Tim. i. 9. 
Faith and a good Confcirnce muft be kept together ^ 
and there is no hope of keeping t'le one without 
the other; tor a good ConLdcnce isthe^veffel 
wherein Faith is preferved, and if thic be oace 
fplit, Faith (that is the lading; will lufF, r wrack 5 
There muft be a mutual pieiervation of both, for 
they muft be kept together, or they will furcly be 
loft together. Dd Men 



lOs^^. ?., ii/^^ tAkeJpcchil care thf the W&rd of Cod fhgu 'd 

hbrottght tntofAtrQm\c their hfts. They will 
be wanton, but they would alfo wreft and pervert 
the word of God the Father^ and have that coun- 
tenance it. 

Fuft 3 Carnal Reafon is lufts Councellor, 

nnn^^ra and the ftrong Holds of fin lies therein^ It is a 



% » — - 



great Pleader for fin-. Men fought out Invents- 
ons^ Ecclef, 7. 2^. 2 Cor. 10.5. there is a great 
contribution that corrupt reafon gives to luft. 

Secondly , But never fo much as when it is 

from the Word of God, that being the rule of 

a mans a<Sions % let luft have fomching from it 

tofatisficitj and then the man fins fccurely^ it*s 

true that of Rom. 10. 18. the Lord hath ftrctch- 

cd forth the ExpAnfum of his Word, and many 

men (it may be j will not dare to fin with freedom ^^ 

sgainft the afpeds of it, &c. but if the Word do ^^' 

fccm to countenance it, and they can catch at any 

thing, it (hall fufficc •, They wrefl the Scriptures U 

their own d^mndtiony 2 Pet. 3. x6. The Divcl 

himfclf will come with , lis written : and 

the falfe Prophets , with Th^u fdith the L$rd^ 

and then men can fin fecurcly, and without 

fear, becaufe the Word doth juftific them, and 

bearthemout-, and therefore the firft, the moft 

continued hcrefies that can never be ftubb'd up^ 

but there are fibr^ of them do appear in all ages 5 

as we fee it in Arminianifmc, Pclagifme •, it is 

becaufe they have much Scripture that they can 

alledge to defend it •, the grcateft plot that ever 

the Divel had / and fo it is with Popery, theyl 

^cd^e the fame Scriptures tog<:ther with us. 

Secondly^ 



Lj — i^ej 



GfAft Atujcd, 10 1 



~ "* I I JH H MJ i U- 




Secondly, Thcblttcrcft enemies that cvcnhe 
Church ot God had, have been thofc that have 
owned the fame Scriptures with themfclvcs s as 
the Samaritans and the Jews, and the Papifts 
unto us s for hereby wickednefs comes under the 
title of a Duty, John id. 2. They fliall fuppofe 
thattha do ^0pdjervicc\ and P-hI (aith, / vcnlj 
tho'ight that 1 ought to do ?n,tnj thifjgs again fl the 
ffameof the Loyd-feff^^ s he did n t?)I)f(ty^ md did 
Sinconrcienrioiifly as I may fay, &c, 

<^ The Lord hath given you Liberty in m.iny Vft* 
«^ things, fuch as we could not have expcftcd 
^' that ever our eyes lliouid have fecn done : Now 
f' let me exhort you^ Do no^ t'4rn this Grace of 
^^ Godimo iv4>^ton/ieJ^ I Uje not your Liberty a4 an 
^' Hcafion to the flcjh ; Take heed of this way of 
*^ finning above ail other^ to make the Word of 
^^ the holy God a Patron of Luft, abhor ihofe 
«^ men above all other men? next the Divcl, that 
^< arc beft skill'd in Scripture to this end , that 
<^ they may juftifie an evil way 5 Truly I (hail 
'^ fay, better our old bondage or fuffering again 
^< ifthisbethe ufe we make of it^ if our new li 
^^ bertybeahberty in finning : One difputes for 
*^ Free-will, andUmverfai Grace, andhchach 
'^ Scripture for it ^ another he difpurcs againft. 
^f the regulating power of the Law, 2nd he hath 
^^ Scripture », another againft Prayers but when 
^^ the Spirit moves him^ and he hat!) Scripture, 
^^ another againft the Sabbath ^ and others for ail 
^^ manner ot wickedness ^ for they fay, we live 
^* in God *• and others plead for fwearing, for 
'^ it*s an Ordinance of Cod % rbm Jlhitt fm4r by 

Dd % h/f 



? 



204 Grace Abu fed. 



'^ hi^ Name : and others plead for mixt multitudes 
*^ iaOrdininces, snd tr.ey have Scripture-, and 
<^ others ^ii for circry ignorant and confident fcl- 
" low topieach in our publike Congregations 3 
'^ for fay they, theScnprure (ays, >^ euerj man 
'^ bath received the gift^ fo let him minijier^ &c. 
" whereas we know the publikc min^ftery x^ an 
^^ ofpcc^ and tt u CQmmttied unto fome ^ and not 
^^ toall^ 2 Cor. 5.17. 

Confider bit theie four things, and I have 
dene. 

Iirft, Is this the return vou make for all the 
goodacfs or God rowards you i 

Confider t{:e cv:lot it-^ Firft, hereby you do 
d'iLai-^iour God, in that v hich ishighcfl to him, 
2nd which lie ha^ mod txahed ncxtto his Son^ 
Plvlm 138^ 2. FJu Word is exalted ahve all his 
I^ame : Now to lay the Word of God z{\i.Q^ and 
tocountitnsaftrangething, Bo\,6 12. isagreat 
evil •, much more to turn itagainft the Lord, and 
gather rules from the Word,cojuihfie.that which 
the Lord himfelf abhors. 

Secondly, H^:reby you no grarifie tlic Divel 
for that hath been his grc.t Defi^n: Firft, when 
the, Lord hath at anytime powered out /i higher 
nieafurecf light, asin X/^/rW/time, then role up 
abundance oi" hcrefics, and fo in the days immedi- 
ately fucceeding the Apoftles, ;;nd when the Lord 
works rny great changes tending to Reformation, 
for cafl Satan down ift one kmd, and he will rife in 
another-, as when Kome P3g;?n was cail down-, now 
there isahloud upon i^.'';;?^eChriitian, &c. and by 
degrees,to be atjalt gathered togcuier mto the See 
QiRome. Thirdly^ 




Grace Abufd. 205 



Thirdly, No m^-n brings on thcmfclves greater 
deftrudion, then tliefc men do, wl)0 turn the 
grace ot God into wantonnefs, by bringing into 
the Church d-imnable hereHcs •, 2 Pet. 2. 3, 
AVfrAH*, they :\:c men r:pe for dej}ru^/0/i : and as 
I have told you, the Lord will make it eminent- 
ly appear, th.'t they arc the greateft enemies to his 
glory> and his Churches good 5 and therefore 
God' referves them for wori^e punilhment then 
other wicked men (hall have : God looks on them 
as me/2 of Bloody Bioody men, that are drunk with 
the blood of fotils-, the [ons of perdition j men of 
jtn V 'tis an Hcbrailm that fignlfics an eminency 
in evcy one ot thole kinds of: fin, that wicked men 
aieguiity of-, and it is notoply referved for them 
hereafter, God WiUnot ftay till he gives punifli- 
ments and rewards at the day of Judgement, as 
he will do to all men, both good ,2nd bad, but 
they iball receive an.earneft. of damnation here in 
a fpecial manner, as well as hereafter i^ God will 
exalt their damnation above other mens •, Primo- 
genittis SAthand, Hereticks are the firft born of 
the Divcl, and they fliall have a double portion 
With the Divel in his Inheritance. 

Fourthly, This is a dangerous fore-runner of 
deitrudion to any Nation or Church: Truly if 
if you bear wi:h xhcwomdin'fe {abd, God will 
notbear with you, for he is tender of his Truths, 
and prlzeth them above ail the world ^ Hexven 
And Earth jha/l fat/, before one tittle cf thar jballfall 
to thegreiind •, Chri(t made that the great iignc of 
the dcftrudion of jerufalem, that it was neer, 
The/ejhadanfefaljc Cbnfls^ andfalfe Prophets ma- 
ny s 



rt 



<»«iMl*ae>«iAlH 



206 Cmce Abnfcd, 



;^jf«, and fo I John 2. i8. There are manj Anti- 
christs^ and hereby we knmH^ isi^ir^ ^^^x audits 
not ipoken of the end of the world, but of the 
deftrudionof the JcwiftiftatCi and it drew very 
nccr upon this groundj becauic many Antichrifts 
had turned the grace of God into wantonnefs, 
and made ufe of the Word of Chrift, to the dif- 
honour of Chrift^ in opprohium Chrifti : and it 
was ihe over-fpreadmg of herefie that did give the 
Sarafins footing in the Eaftern Empire % and fee- 
ing they are willing to be deceived, the Lord let 
out that floud upon them I therefore, oh all you 
that fear God, thatdefircto ferve him as he has 
revealed himfelf in his Wordj whofe fpirits 
God has drawn forth to prize the truth of the 
Gofpel 5 Take heed of falfe Teachers »' f^old fafi 
the Fatth that W4i once delivered to the Saints. For 
if damnable heresies do creep in amongfl you. CoH" 
fider nothing threatens deftru^ion fo much as 
theydo. 



"jf, ! : -i zT 



f 



J he Jufi Mans End, 



209 




THE 



End: 



uft Mans 

AT THE 

Funerall of WiUiam "Ball Efquire, 

a Member cf the Houfe of Commons. 



E S A Y 57. I, 

T^be Ktghteotps perijh ^ and no Man lays it 
to heart. 

Nthefe words arc four things to be con- 
fidercd.Firft here's a godly man dcfcri- 
bcd in his lifc,and that either in rcfpeft 
of his inward difpofition, or his out- 
ward convcrfation. In his difpofition of 
^^ .^vaafifi*^ -y^ fouljhee is a Righteous man and a merci- 
c) 3) G>^irD 6"^ fyi man z\{o.kRighteous man ] hce had 

need have good eyes that finds out fuch a onc-^for P/aL^S* 
4* i:hc Lord looked d^rvn from Heaven uf on the children 

Ec of 




aio T^hejufi Mans End. — — 

efmen^ Andhefeundnone righteous » Indeed in a legall 
fence there is none, but hath an allay in a Gofpcl fence, 
there is arighteoufnefs that is imputed upon juftification, 
and there is a new image infufed upon fanftification^and 
both thcfe muft concur in the righteous man, and the 
merciful man, ^DH the man of mercy who hath attained 
mercy himfclf, and who is ready to (hew mercy unto 
others. 7 he [firit of God came downinthelikenefs of 
uDove. A Dove as it is without guile, fo is it withoujc 
gallalfo 5 and a righteous man is not only thus within, 
but in his converfation, his light jlnnes before m^i$^ ke is 
Alw^jes walking in his ufrightnefs^ 

Secondly, In his death, and fo he is faid to perifli, 
niN the word in the Hebrew is cither put for temporal! 
or eternal death. lohn 3. 16. that they jkoddnot periJJ) 
. hut haveeverlapng life, but here it's meant of temporal 
death, the difunion between the Soul and the Body, 
and fo to pcrifli is to dye, Mmh i.2$. Majler [ave us^ 
eJferve pcnfb. And it's faid aHo they are taken away, 
^at^ in unmf$ colligere: They are gathered unto their 
Fathers : here in this world they are Scattered, and fomc 
live in one place,&fomc in aaothcr,but death is a gather- 
ing^&there is fafctculus viventium even a bundle of the It- 
'i'/>^:as the tares are bound in bundles fo is the wheat alfo. 

Thirdly, After his death ; the Soul in this life is full of 
trouble : here in this life but a little peace enters into 
hm^ my peace I give untoyou^ but, then after this life 
be (hall enter into peace 5 here, a little joy enters into 
him , but then hejhall enter into the Mafters joy^iot ever : 
and for their bodys, they (hall reft in their beds, as the 
grave is commonly called : it being the [tveet Jleeping 
place^ as iChron. 16. 14. it is faid of A fa that he flept 
with his Fathers-^and they buried him in his ownSepulcher^ 
and laid him in a bed which was filled with fwcct odors 
&c^ Secondly, 



' ' ■*■ 

The Jufi MdHJ End, 



a 1 1 



Secondly, Here is a publick lofs bewailed, thTrigh-- 
teous pcrifh^ And there is no man thdp doth apponere cor^ 
Mich.7 . 1, rvoe is me for I dm as the Summer-gatherings • 
thegtodman isperifhedout of the Earthy the taking away 
of the godly is the great lofs and matter of great mour- 
ning unto thofe that furvive. 

Thirdly, Here is a publick and a common evil repro- 
ved, the foolirti and unthankful world is ho whit afFcded 
with the lofs of thofe of whom the Lord fays, the world 
fpas net worthy of ;and this want of affcdion is grounded 
upon the want of confideration, no man lays it to hearty 
no m4n under (tood that they were taken away from the 
evil to come. 

Fourthly, Here is a fccrct of providence difcovcred: 
godly men arc.taken away^ nic-n ""J^o afaciebus mali^ 
t?:Qm the 4€vil to come : there being a ftorm comings 
the Lord doth haften to gather in the Corne into the barne^ 
before' hand. 

That I (hould fpeak unto al thefc^ cannot be expcfted 
at this time % there are only three points thai: I fhall pick 
out of them alh 

Firft, Godly men dye not as other men doc: it is 
peculiar unto them, t^ enter into peace^ and reft in their 
bed, <^^- 

Secondly, Godly men are ufually taken away in mercy^ 
before an evil come. 

Thirdly, When they arc taken away, it fliould be 
unto them that furvive, matter of ferious Confideration^ 
Affliftion, and Lamentation. 

I. Firft, This is made the peculiar portion of the 
.'righteous and mercifull men, at their death^ they fiall 
piter into peace. 

Godl) men dye not as others doe '^ there's a great diffc- DoSria:, 
rcnce between thcm^ and others in their death. 

Eci There 



2 f 2 



Th€ Jnfi Mans End. 



There is indeed a great deale of difference between 
rncn in their lives : they are men of another ffirit^ of 
another generatm^ they walk by other principles, they 
aim at other ends, they live upon other comforts then* 
other's doe, and therefore they arc men of another value, 
and cfteem,?^^^ are the excellent ones 5 when the grcatcft 
amongft men ( if they be wicked ) are vile f>erfons^ they 
arc amongft men, as gold amongfl the duft of the Earth, 
and as diamonds amongfl the common peblesin the 
flrcets. 

But the great and the grand difference between them 
is in their deaths, there is fomcthing in a fpecial marier 
in death peculiar to the Saints, and this we are fpecially 
toobferve. Pjal. 37. 37. the end of that manisfeacei 
this Balaam could obferve Mumb. 23. 10. There is a 
death peculi tr to the righteous, ?ren>trhs 14. 32. T:he 
wlcked^all becajl away in his wickednejsyhut the righte- 
eus hath hope in his death : The opposition (hews the 
difference. When a godly man fhalPbe gathered, a 
wicked man fhal be deftroyed, caft away • and when the 
godly man dyes^he dyes in» hope, but the wicied man at 
death he breaths out his foul ^his life , and hope together. 

But feeing they do both dyc,the righteous man as well 
as the wicked -, we fee alfo that wife men dye as well as 
thofe that are foolifh .* and for the manner of their death, 
to outward view there is a great refemblance : Bcclesi 
2. 1 5. as djes the fool^ fo alfo dies the wife man : yet 
thereis a great difference ^ Ahah^ anilofiah^ a wicked, 
and a graciousKing,they both dyed^& for the manner of 
their deaths, it was.much alike,they dyed both in War, 
with the fame words irl their mouthes, turn thy hand for 
I am wounded '^ and yet itsfaid of the one, he dyed and 
la?^ gathered to his fathers in feace^ though he dyed in 
War. What is therefore in death that is peculiar to the 

Saints !f 



The Jufl Mans End. 2 1 3 



•Saints ? how dyes the wife r/jan^: this will^bc fc-cn in three 
.things.i^/>/f, /^refpedof the pcrfons dying. Secondly 
inrcipe<aof death icfelf, Thirdly in rcfpcft of the fruit 
and the confcqucnce of death. 

. Firft, In reference unto the pcrfon dying^for 2 godly mm 
dyes in the Lord. Rev. 14. 15. he doth Jleep in lefuSy i. 
Cor. 15. 1 8* which implies two things. Firft an union 
with him, a being in him, 

I Secondly, A dying in him, by the power and efficacy 
of the fame union ; now we doe not only rcade in Scrip- 
\ ture of our being in Cbriji^hut alfo living in him^ working 
in him^ hearing fruit in him ^c. Now a man doth 
jlivc inChriftjWhcn by the Almighty working of the 
SpiritofChriflthe Graces of Chrift appeare in him, and 
lie lives i^o rgore, according to Men in the Flefli, but 
according to God in the Spirit ; fo we are faid to die in 
him, when by thePower„of the Spirit of Chrift,by vertuc 
of our union with him, we do exercife thefe dying 
graces that were in Chrift-, for their be in him living, 
and dyingj doing, and fuffering graces-, and when by 
vertue of our Union living by the faith of the fon^ of 
Gtf^, amandoth exercife thefe Graces, then is a man 
(aid to dye in Chrifi^ work in him^ fuffer inhim^ live in 
hint -J fo that a godly man dies in the Lord, he is one with 
him, and even in death , the Myftical union is not 
dilTolved, and the dying graces that were in Chrift, and' 
which a Saint doth receive by vertuc of union with him, 
thofe graces he doth exercife a^ Chrifi doth, for he dies 
in him. 

Secondly, He dies in Faith ^ Firft in reffe^ ofhimfelf?, 

he beleeves that death ftiall be unto him a biefling, and 

. not a curfe : i. Cor. j* 23 . all things are yours ( that is ) 

, in ordine ad fpiritualia^ whether life or death, 2 Tim. 4.- 

8^ Henceforth there i^ laid uft for me a Crown of Rig hie- 

$ufne[s,, 



2 1 4 The Jufl Mans End. 



oufnefs, 2. Cer.'S. i.Wfknav^ that if this Farthly houfc 
cf iur Tciberr^acle fPCre difelved^we have a buiUing with 
God(^c, 

And towards the time of a Saints death , Faith com- 
monly puts forth the moft glorious adls , the Sun (hines 
brightcft at its fetting ; fo that the foul can fay with dm- 
brsfe^ nee pudet vivere, nee figet m ori, &c, 

a In rejpe5i of the Church : though he never lives to 
receave the promifes, nor to fee them accompliflied^yetas 
they have exercifed faith upon the great things promifed, 
and have laid up prayers for after times , fo they dye in 
the faith of them, that they (hall be fulfilled in their fea* 
fon, Heb, 11-23 ,God wiH furely vifitjoujaith ^fifeph: and 
therefore what difficulties foever they feerais'd againflic, 
yea the Archers {hoot at the Church, yet his how abode in 
jlrength^ his faith holds out, and can look through all op- 
pofition whatfoever. 

3 For their pofterity ; Men are commonly troubled, 
what (hall become of the little ones they leave behind 
fatherlefs and friendlefs Orphans ; but his fatherlefs chil- 
dren he can leave with God. and the widow that trufts in 
God (hal not be forfakcnralthough myhoufe be not fo with 
God, yet he hath made with me aneverlafting covenant 
ordered in all things arfdfure^ Scc.Luther in his Will fays -^ 
Lord thou haft given me wife and children jl have neithc" 
Land to bequeath them^nor houfes, nor portions to leav^^ 
them ; onely tibireddoy nutri^doce^ferva^ut hailenus me^ 
pater pufillorum^ ^ judex viduarum. 

Thirdly, The] dye in obedience to God : Obedience is 
not real, if it be not univerfal •, a fubrai(fion to the will of 
God in doing as well as fuffering ^ in dying, aswcllasin 
Xmngjf^Rew. 1 4 .|8. None of us lives to himfef nor none 
of uJdjes t$ himfelf : but whether we live, we live unt9 
the Lord 5 or whether wc dye ^ we dye unto the Lord:^ for 

grace 



The Juft Mans End. a i $ 



grace having made God a mans utmoft end , it is his glo- 
ry ^5 and a fubmilTion unto his will, that is the great thing 
in that mans eye, whether in living , or in dying ; if God 
will further ufe him, he is content to live ^ and if the Lord 
willtranflatehim^hedcfires todye-, andfo God may be 
gbrifycd in him whether in life or death , he pafTeth not : 
and when he hath honored God in his life, he defires that 
he may honor God in his death alfo. 

2 In reference unto death it felf : and fo there is fomc- 
thing peculiar to the ^^4f A of the Saints: take thefe three 

things : 

Firft, Though death in it felf be a fruit of the Curfc, 
yet unto him it is turned into a bleffing *, though it be a 
turfe in the thing, yet it is a bleffing to the man ; becaufe 
he having his Covenant changed, he is delivered from the 
Curfe, Chrifl being made a curfe for him : ACurfe hath 
two things in it : 

Firft, fomething that is evil in it felf : 
Secondly, The wrath of God therein. 
; Mow unto the Saints death is not evil , and therefore 
they have defircd it : / long to he diffohed and to be with 
Chrift^ neither is it a fruit of Godsdifpleafure to them, 
but it flows from his fatherly,and eternal love, that it may 
be a paffage unto a better life ^ whereas all other men dye 
by vertue of that ancient Curfe-, T^tf da'j theu eatefi there - 
of thou (halt dje^ and in death the yprath of Cod abides uf- 
on them* 

Secondly, Unto the Saints death hath noftingi Cor.i^. 
55. Death is compared to a Serpent, which by nature we 
fear, and flye from , and the thing that is dreadful in it is 
the fting : but if that be taken out, there is no fear of the 
ferpent no'VJ the fling of death is fin t, and this is takea 
off by the furcty, 2 Cor.j.i i . for he hath mdde him to be 

fin for US 'j andtkiefore there is no fin ftands upon our 

fcore. 



2 1 6 the Jufi Mans End. 



fccrCjthat fliould caufe us to fear the ferpent for ever : but 
other men dje in their fins ^ Job. 8.2 1 . and have all their 
fins to anfvvcr for before the judgement feat of Chrift- 
arid not a drop of his bibdd fllall take ons of them off his 
(core- 
Thirdly, Over the Saints death hath no dominion, 
Rem,'). 14. ISao-iMva^v. Now what is it that doth confti- 
tute death in dttmfnioh ? that is, when it can put forth its 
utmoft povvet* 3 and there is none to control it , but there 
comes upon a vadxx^qmcquid mortis e[lufq-j ad nevifsimiim^ 
it hath a power to keep them under for evcr^ but unto the 
Saints the dominion of death is controUed-for death tntrcd 
Irj fw^ and it reigns hj it : therefore when the dominion 
of fin is broken, the dominion of death is alfofo-, and 
the Saints are freed from the dominion of him that (as an 
executioner) hath the power (f death^ that is, thedevil^ 
Hcb.2.15. Pfal 49.14. but for wicked mcn^ death (hall 
feed on them, and there is none to deliver them 5 but for 
the Saims^ the gates of hell fh all not f rev aiUgainft them* 
/paC^ I knew that there is a D:Hik interpretation comnionly gi- 
ven and received from that fcripcure, Mat, 1 6, Fii ft, gates 
is put for the power of hel! , becaufe the ftrength of Ci- 
ties was in their gates •, but furely, this feems not to be the 
meaning, for by gates of hell is meant that power which 
fhould oppofe the Church , and furely gates by their 
ftrength might be f n* defence unto them , but not for of- 
fence : upito vtm withoui they were fropugnacuU^ non 
cppugnacuU ^ they did nor fight with gates. Secondly, 
Anciently CounciU did ufually fit in the gates, and fo it 
fignifiesall the council and the policy of hell,but that alfo 
feems not well to agree with the word Kak^yav here 
ufcd^ which figaifies to prevail and overcome by power, 
not by policy-, by ftrength ,and not by art : but that which 
prevails ©oft with mejisj that our Divines have commonly 

aflerted 



The Jufi Mans End, 2 1 7 



afferted againft the local diftance, that aJ^^f is never put 
for Hell, or the place of the damned, but either for the 
grave, or th: ftate and condition of the dead : and if thac 
be true, then we read of thegdtes ef thegrAvt^ Job 58 
17. Ifai. 38. 10. of the power of the grave ; to keep 
ihofe that are under its poffefllon, and foChrift doth ar- 
gue from the grcatcft to the lead | no enemy fliall pre- 
vail, becaufe even when you are brought under the Do- 
minion of death , and the power of the grave , yet you 
(hall have a glorious Rcfurreftion , and the grave JbaS 
givetipitsjead : andheing rifenyof$ fha/ldje no more^ 
death jhall no more have Dominion overyou^ the gates of 
the grave JhaH not he able to prevail againfi jou : and 
therforc no other oppofition or temptation whatfocver ^ 
Cameron. — ■ 

Laftly, In rcfpeft of the Confequencesj and IflTues of 
death, fo alfo there is fomcthing in death peculiar to the 
Saints : Firft, by death they are delivered from the pom- 
er of Satan , grace here in this life doth free a man from 
the Dominion of Satan •, but it doth not free him from 
his tcmptations,and to be continually annoyed, with the 
pollutions and fuggeftions of this unclean fpirit, for the 
wicked one to touch them^ i Joh.j. taSlt* qualitativo 5 is 
the g4:cat affidiion of their lives : and it is that wherein 
their Jpiritualwarfare doth mainly lye: it was not the 
Icaft part of the humiliation of Chrift, for Satan to have 
fuch an accefs to him, and to propofc fuch ruggcfl:ions,as, 
aU this will I give thee ifthot* wilt faU, down and worpoip 
me •, when he had but onely an accefs unto Chrift, by re- 
prcfentations from without^ and not by fuggeftioo* 
within-, but he hath bjreafonof thedarknefs that is if 
Its ^ a more immediate accefs unto our fpirits 5 but ou 
warfare (hall be at an end, and we (hall be for ever freed 
not onely from the dominion, but the teaiptation of Sa 

F f tai 



Q i 8 Ihe jHJi Manj End. 



tan forever: Chrift makes ufe ofche Angels InMimJlerium^ 
and the .devils in exercitinm — but both , but for the 
time of this lifCjand no more : and therefore in the \vorld 
to com?, after death^ there fnall be ng more of either to" 
the Saints for ever. 

2, From the being and in-dwelling of fin: which is 
the great mifery that the Saints complain of Rom, 7.21. 
hut he that is de^d is free fromfya , that natural fountain 
of corruption, original fin, iliall be perfe^flly dryed up ^ 
and the foul fhall nr ver think a vain thought, never fpcak 
an idle vvord^any more for ever : nay, they (hall not on-* 
]y be freed from fin aftusilly as j4dam was •, but even from 
apoffibilicy of finalfo- that as the wicked after death 
are given up to fin as part of their torment , and are in 
mdo cbfirm^ti , fb the Saints fliall be in bono confirmAii : 
not onely they (hall not fin ♦, but be freed from the fear 
of a poffibility to fin for ever, 

3 For the perfedion of their grace •, the Saints have 
here, the jfr/? /mf^ of theamejlof glory t, and that is 
fo precious to them, that they fell dll to buy it^ and count 
all thirigs lofs anddrofs in comparifon of it: and yet ftill 
there are many t'^cp}^rr:f, ^ things wanting in their faith 
and their love, (^c- but i Cor.i^.iojhen that rvhich is 
ferfe^ will come^and that which is ht in part jl) all be ^^ne 
dwaj'-, zndthefefirjlfruitsjljallbefrva/loivedupofghry, 

4 They fliall be with Chrift, and receive the reward 
that he has prepared for them t, theyflyatl enter inte their 
makers joy : here in this life chrift is faid to be with fu^ 
but after this life , we are faid to be with him , yea to be 
ever with him : hejhall never hide his face more • but 
itiliallbe communion without intermiffion, and with- 
out interruption for ever ^ izys Bernard : Chriflus ejl 
ium Paulo magna fecuritas'^ FanUfs eji ctm Chrijio fum-' 
'ma f elicit as, — , 

If 



The Juji Mans End^ 2 1 9 



If a little of the prefencc of Ghriftbe fo fwcet here, 
when we have it in his fpiric y O what will his eternal pre- 
fence in glory be '^ thus djes the tvife man ^ thus he en- 
ters inte peace: thus he refts upon his bed, having tv4/^- 
ed before Codinu^rightnefs^ 

when the righteous thah djes^he is taken atvay from the 2. Do^i 
evil to come .* the Lord had formerly told ihcm, that evil 
was prepared, a fvvord was already bathed in heaven , to 
make a fore flaughtcr s andinverfep. of the former 
chapter, the Lord invites the beafts of the field to come 
and take their part of the prey-, now thefc arefome, 
that the Lord will hide in the day of his wrath, Zeph.2. 
3. the Lord hath a double hiding place for his people in 
evil times •, fom^times he hides them in his pavilion, and 
thefccrctof his Tabetnacle upon the earth-, hisc"ham- 
bers at peculiar providence ; and fometimes , ^ he hides 
them in the grave, even the chamhers of deathy in which 
in times of afflidion Gods people do dcfireto be hid, 
5^(^^30.23. and many of them are hid in mercy frorn 
the evil that is coming on the earch. Thus when a 
flood came upon the vyorld , God provided' an Arlf for 
Nsah: and as he had an Ark for Noah^ fo he had a^ grave 
for Miphufalah^ who is conceived to be taken away the 
fame year that the flood cameiupon the earth. Gods u. 
fualcourfeis^,. either his people (halldand inthe. g;ipto 
turn away his. wrath and his judgements , whic hfoxn^^ 
times are deferred for the eledis lake and, if the Decret 
of GDd be gone forth , and the judgement muft come, 
then the Lord takes his people out of the way before it 
come •, fo the . Lord dealt m\\!i'He7^kiah ^ he defers the 
judgement till after his death , there ihall be peace and 
truth in his days , and /^J/ii^, the Lord fays to him , he- 
CAuje th] heart was tender , Thoujhalt be gathered to thj 

Viz ^ j^ravc 



2 2 Ihe Juji Mans End. 



grave in feAce^andfhdt not fee the evil that I mil bring 
uf on this flace and the inhabitants thereof : thtrefotc 
the Lord, Rev. 15^.13. having defcribed the rife of An- 
ticbrift 5 and the general pollution ond corruption that 
fliould follow-, all men Ihould woiftiip the beaft and 
wonder after him^ blcfTed are the dead , aWpZc from 
henceforth 5 were they not bleiTed before^ yes all that 
dyed in the Lord arc blefTed from the beginning of the 
world 5 but noWjto be taken away in a time of fo great 
tryal , it is a more fpecial mercy 5 upon thefe three ac- 
counts chiefly. 

1 That they may be prefcrved from the pollution of 
the times in ^\hich they live : therefore the Lord takes 
them away % it is a very hard matter for Gods people to 
live in times exceedingly evil, and yet to pafs through 
fuch times iccjihoi ttnffotted^ and and not to have a taint 
and tindure of the prcfent corruptions upon them, to 
ieep their garments white s now that the Lord may 
prcferve his people unfpotted from the world , he doth 
tranflate thcmbeforc hand , takes them away from the 
evil to come. 

2 The Lord takes them avvay^ihat they may be freed 
from the vexations that his people are in, when the abo- 
mination of defolation is fct up ^ as L^^ when he lived 
in Sodom^xhty vexed his righteous from day to day with 
their ungodly deeds. Gods people are mourners in Si- 
on , and they do with that their eys were a well of wa- 
ter, to weep for the fins , as well as for the luffcrings of 
die times : and the Lord fees that their fpirits cannot 
bear fuch difhonor, as is done to his great Name ; and 
therefore he takes them away beforehand to better 
company ,r evea the fouls of juft men made per- 
fc(St. 

J, God 



The Juji Mans End. 



3. God takes them away from the perfecurions, and 
sffliiftions of the times : for he knows our frame, end in 
all our afBidlons he is affliifled •, therefore the Lord 
does 5S wc our felves would do in the fame cafe ; if wc 
'bad a child abroad at fchool, and we did fore fee fome 
great evil cither of peftilcncc, or famine to be neer unto 
that place where the child was 5 we would fend for the 
childe home beforehand, that he might not psrcake in 
the.mifery with the reft 5 fo God hath put his people to 
nurfe, to fchool in this world-, and if there be evil neer, 
be doth fend for his people home , beforehand , and 
caufc them to go forth out of the world , to pr fcrve 
them from the evil of ir. 

Therefore, when godly men are fo taken avtaf\ ifuf^Dofl, 
matter of ferioHs confideration , aud high lamentation 
unto them that furvive*^ and its their fin if they doit 
not : it is that which D4'i;/Jdoth complain of and be^ 
wail, J-faL 1^.1. there is not a godly man left , and the 
faithful fail araongft the children of men 5 and they 
were wicked ones that were exalted on every fide ; 
Micy.i, the goodmanis pcrifhed out of the earth 5 
the godly men were taken avray, fo that when the Pro- 
phet did come to fcek them, he was as men that did feck 
grapes after gleaning, found here and there one-, and 
as one that fecks the firftripc fruits , but finds none; 
for the good man is pcrifhed, and there is none upright 
amongft men; for they all do lye in wait for blood, 
every man hunts his brother with a net .* and when 
the world is preparing their nets to catch the Saints, 
then God withdraws them from the world •, and 
their lofs fhould mightily affe(5l us : Confidcr thefc 
three things ;. 



A 



*«^^ 



>*^ 



- . — — . ■ ■ "Miy^i-wiii i-*-' t ■ T - - 

2 2 2 The Jnfi Mans End. 



'Firft, The Saints are our glory -^ as they are Cods 

* lavels^ fo they are the excellent ones afthe earthy and fo 

* they ftiould be to us : 2 Or.8.23. it's faid, thej are the 
^.mejfengers of the Churches , ^nd the glory of Chrifli^ 
^ 2nd thofe that Chrift glories in^vve ftiould alfo glory in : 
^andas wefhould rejoyceinthe addition of any onein- 
^ CO the number of the Saints amongft us •, fo we (hould 
' look upon it with mourning, and grief of heart, that a- 

* ny of that number be taken away : and the more ufe- 
^ ful any man is to the Church , the more honorable hie 
^ (hould be in your eyes : they are vefjels of honor ^fitted 
^ for the m/ifiersufe : Nowasfcandalous profeffors are 
^fpots in your feajls , (b finccre ones zx^ftars 5 and it is 

* a great abafement , and the eciipfing of the glory of a 
'Churchy to have an eminent light put out of it. - 

Secondly^ When the Saints arc taken away,it's a^dan- 
gerous fign that wrath is determined ; becaufe^the Lord 
takes away and withdraws the pillars of the Earthy from 
off the earth : it was a fign that Samfon intended the fall 
of the houfe, when he pluckt down the pillars •, the Lord 
doth commonly before judgement come, make way for 
his indignation 5 and one fpecialway by which he doth 
it is by taking away thofe thatfiandin the gap to divert 
it: the Lord may fay to Mofes^ let me alone •, but yet Ho- 
fes willftill rvraftie rvith the Lord: but when Mofes is 
gone, now who fliall ftrive with God for his people ^ 

Thirdly, All our protedion, defence, and blefling de^ 
pends upon the Saints that are amongft us -, for it is by 
the r Covenant that the world ftands , and that all the 
Creatures are continued in their being : and let mc tell 
you, after the Lordhasgatheredin the wheat it^ to his 
barn, it will not be long ere he does burn the chaff with 
miquenchablefire-, if he do but once fay to his people, 
C ome 3 e Hejfed -j goye curfed ^ to the wicked , they will 

quickly 



The Jnji Mans End. 2 s 3 



quickly follow after : and therefore they do fo bewail 
the taking away of f.tijah^ as the Chariot of Ifrael and 
the horfeman thereof: their ftrengthand their fcrvcc 
was gone : for this is a truth , the ftrengch of a Vation, 
next^to God, lyes in the Saints , they are the fliields of 
the earth : for if i,tbe for ihcir fakes that the world 
ftands-, GodwH provide a place for them of fafety^ 
when the reft of the world is confuiiiing, as we fee in 
Zo4r. a place may be preferved for the fake oi the peo- 
ple of God : ^ and indeed they are t.^e partition wall be- 

* twi en wicked men and tempoial wrath , yea and eter- 

* nal wrath •, it is the Saints that keep the wicked fo long 
^ out of hell : whatever the world thinks of them, they 
'areablelTmgto the world, Ce^.iz.i, JI//V.5.7. as the 
.' fhowers i^pon the grafs are a blelTmg , fo arc the Saints 

* by their pray ers^and their Counfels.and their pains^and 
^ their gracious example, and holy converfation, every 
Svay a blefling : fothat as iV4:5'/4»:^^;^ faith of Inltm- 
Svhenhe was fmittenand had a wound, it was to him 
^indtcd Lethal e vi^hus 'j But, ^tp^vU^ KoVi/.w o-wTjipjor. 

' So v/e may invert it, and fiy this of a faint that dyes, 
^ 'twas indeed a happy wound for him, for to he with 
^ Chrifi is be [I of all : but though a faint have advantage 
' by it, yet it is a mifery to the place, to the Church, ta 
^ the Commonwcakh, where fuch a one lived *, ' ea even 

* the whole world is a lofei by the death of a faint, and 
^ therefore IttdAh was fo fenfible of the lofe of gracious 
lofiah^ that they made a great publick mourning , yea a 
yeerly mourning tor a long time aitQx:ffjefapplicatio»i- 
hm non (iaret mttfjd;^, is the Jews proverb 2, the world 
isupholdenby the prayers of the faints, 

Hence learn 3 that the w^ys of hclinefs mc the kfl ^^^' 
'^^js •, for that is the beft way that Icads^a man 10 the beft^ - 



2^4 The Jnji Mans End. 



end • there is a double goodnefs in holy walking*, 

Fkfi abfoluta: there is a goodnefs in it felf, it being 
aconfornnity to the good will of God. 

Secondly, There is a goodnefs inholnefs which is 
refpe^ivA^ inrefpedof the end unto which a man is 
thereby brought: and we fee, finis datmcdiis honitatem 

amAbiUm, 

I know that the unworthy would have many prejudi* 
CCS againft the ways of holinefs ^ the Saints in their lives, 
are afBidcd and chaftifed every moment , and they go 
mourning all the day long , and they cannot put them- 
felves in the glory of the world , cannot partake of the 
jollity of the times •, as he faith, [firms Calvwiams eft 
meliwcholicus: bat look not upon their oucfide, but their 
infidc^look not upon them in theif life.but in their dcach^ 
and then let me tell the greatcft gallant of you all , you 
will give a world to change eftatcswith them at their 
death, in vvhofe life thou wouldeft by no tcarms be con- 
formable unto. What would Dives have given aftei all 
his glory, all his delicacy, to have changed with Laza- 
rus in his death < let it be your work therefore to dye 
the death of the righteous : and to fet this the more 
home upon your fpirits, take thefe four confiderations, 

1 Confidcr^the great end why we came into the world 
waSjthat we might learn to dye welljfor Heb.^ 27 . it is 
appointed to all men once to dye 5 but death comes not 
prcfently, and the end of a mans life is, that he may con- 
fidcr his latter end^ Deut.32 .29. men do not live hereto 
get riches , and injoy the good things that are prcfcnr, 
and the pleafurcsof fin are but for a feafon:^ this life is 
but ^oLvdi:^ 'mpGgi'nipi', thcfchool of death ^ which 
teaches men how to dye. 

2 Itisthclaft aclof amansiife, theclofcof all his 
adicns •, and for a man in bis life to burn as a Torch, to 

(hine 



The Juji Mans End. 2 Q ^ 



fliine as a lightjand afterwards to go out in a fnuff, w^s the 
foolifti Virgins^ and the fool irti Builders-, in lobs affl.fti- 
oa there wjs nothing dcfirablc, but yet there was in the 
end which God made witk him , that which was very 
defircable: lulius Cdf^r when hie was taken in the Se- 
riate, he plucked down the robe he wore about him, 
lit heneft} caderet. 

It is the night that commends the day 5 mark the end 
of the righteous man, his end is peace. 

3 At death all outward excellencies will leave a man, 
lob 4. 2 1 .their excellency goes away^and they dye with- 
out wifdom : for, though there be a flower inthegrafs 
which has a glory in it, yet P [4.90.11. it quickly com:s 
to nothing : fo fliall all the excellencies that men (o pride 
themfelvcs in, their learning, parts, wildom and policie, 
knowledge in the Scripture , and in the common works 
ofgrace,it is all but fle{h,and will take its leave at death; 
and it will befaidofyou, as one of the Antients faidof 
C^far^ who was one of the greateft men in the world 
in his time •, Ubi mm pulc/nitndo Cafarts^quo abiit mag- 
Tjffcentia tua ? 

What is become of his glorious magnificence ? his 
Armits, Triumphs, and Trophies r 

4 At death your eternal ftatcs are caft 5 it is ' ^terni^ 
tAtis ojlium , the door of eternity : there is a Double 
time fct to the fons of men,i A time of working.2 A time 
of rewarding. A time of working: here they toyland 
labo,urbut at death, the Lord doth call the labouvers to 
give them their hire^cvery man fhal have his peny-,but af- 
ter death comes judgement r there is no more time of 
working, for after death remains nothing bat judgement 
then for ever 

But what (hall a man do, that he may be bleOTed in his 
latter end 1 1 wil fet before you ihefc five things , and 

Gg ihc 



236 Th^ Jpiji Mans End. 

the Lord teach you to profit by them. 

1 Let me exhort you to get union wi h Chrift , and 
thereby, thou art tranflated from c[ea*h to life : for this 
is a truths no man dyes well , that doth not dye in the . 
Lord. What a fad thing is it to think, that a fecond death 
muft follow ^ death rides before, and Hell follows after 5 
nihil facit mortem mdam^ nifiquod fequitur mcrt^m^ — ** 
when death in fin went before, and eternal life is not 
begun in thee. 

2 Serve thy Generation , and thereby lay up a good 
foundation againft that laft d.iy, A6I. 13.36. 

Fight the good fight and finilh thy courfe , be abun- 
dant in the works of the Lord •, Its faid of Saul^ Sam. 
1.3.1,2. he reigned two years over ijrael-^ he reigned 
twenty yeers, but after he was reje(5led of God, no more 
is counted of him : nor will it be unto all thofe that 
fpend their lives inprofitablyjthat are but as empty trees, 
onely ferve to cumber the ground , are unprofitable 
both to God and man : njlta fabuU efi , inqn^a nen re-- 
fert^ quam diu^fedquam bene . — - 

3 Number your days ^ and confider your latter end, 
with Jofcfh of Arimathea : walk with thy Tomb. A 
man fhall not need much Arithmtick to number his 
days, they arc fo few^and yet he will need a great deal of 
grace to number them , they are fo evil : and fo death 
fhall come upon thee not asaft:rangerj but as a friend, 
that brings peace along with him and reft. 

4 Exercife faith much on the dying graces of 

Ghrift, QiXid the promifes the Lord made, loh, i5. to all 
Chriftians, dying as well as living-, (?/ his fulnefs tve fhall 
receive grace for grace : it is our bufinefs in this world ^ 
to be made conformable unto Chriji^ not onely in our life, 
but aifo at our death •, and then the Lord faysof his peo - 
|?le, they jlull be mine^ Mai .3.17. what a glorious crea- 
ture 



The Juji Mans End, 227 



ture will a Saint be in that day when God himfelf looks 
on him as Aleweli i Cov. 3. 21. aS things are yours, i\\:n 
a Saint enjoys perfedlion enough when he has a full 
poffeflion of God, Pf^. 1 6. i ijfj thy f re fence ^re fulnefs 
of joys^ and on thf right hand are rivers of plea fures for 
evermore ; — and then when a Saint has fuch a glorious 
advantage by death (liall not we fay, blejfed are the dead 
which dye in the Lord, ^ — 

. 5.L2y up a treafuiy of prayers, that thou 

mz^'^Hthtfitted for this great change : if a man be in a- 
nyftraight, orany fad condition , nature will prompt 
him to feck relief, and he will take any courfe ihat may 
deliver him ouc of it •, efpecially fince Godhach made 
fuch a promife, CaH uf&nmcin atime of trouble^ and I 
vpiU hear you : and if a maa be fo careful to avoid and pre- 
vent thefe leffer ghanges , that they may not do him 
harm , how much more ihould he be induftrioufly care^ 
ful touching this great change c^ ^Z*^- 34* the Pfalmift 
begs that he may know his\Utter end: Pfa.90. r 2 .fa teach 
us to Member our days ^ that voe may avfly our hearts unto 
mfdom: -and therefore a man ftiould lay up a treafury of 
prayers in his life time, and they will be as fo many com- 
forts to him on his deathbed; he (hall then have a gra.. 
cious anfwer ot all thofe prayers. 

-,.^^ Let us lay to heart the lofs of the righteous manf, Vfe. 2« 
that we be not guilty of that fin condemaed in theText. 
I know it has been a thing condemned or at leaft al.vays 
fufpeifted 3 funeral Panegy ricks, as being a badge of the 
falfe Prophet'^ and by a funeral Oration, we do as the Pa- 
pids dojthiuk to fend fouls to heaven, after their deathj 
even thofe that have been polling to hell all their life:but 
yet, feeing the name of the righteous is as a precious 
cyntmentpffuredoup , and that precious in the fight of the 

Gg 2 Lord 



a :iH The Juft Mans End. 



JLord is the death ef atlhu Saints:"" and feeing itwas'' 
an Ancient cuftom to do the Saints of God honor ac 
tbeir.death •, 1 think it but our duty ^ to confidcr of our^ 
lofs, in this brother at this time, though it be but to carry 
a torch after him to his long home ^ firft , he was a man 
of a gracious fpiritj in whom the Lord had wrought the 
^di^^rv^^r it, and a through work of Regeneration: he was 
one 5 that feared Cod above manj • that had vc\x\y given 
$if his name to Chrift ^ one that had oj I in his veffel , and 
did not onely (hine by profeflion before men •, one that 
was notindulgent tohimfelt in /?/> own iniquity i, did 
not hide afweet morfel , but had refpeft to all the Com- 
mandments, 2nd hated every falfe way : Secondly, he was 
a friend to Reformation, in the purity and fpirituality of 
it •, which confifts , not onely in cafting out the old rub- 
bifli of corruption in do(ftrine and worship, but laying a 
new foundation-, not onely an outward Reformation of 
Ordinances , but an inward reformation of members,iR^. 
1 1. 1. The corruption of the Church isfocxprcfs'd, 

There are many when God is about to reform his 
Church will bear the name of Chriftians, ifa. 54.11,12. 
/ will Uj thy ft ones with fair colours^ and th'j foundations 
with Safhyrs^ when the Chufch of God fparklesin 
the eys of the world, as many times it does 5 it (ball have 
many followers.There is faith Calvin^z doubk foundati- 
on: a foundation of doftrine on which'the Church is 
built 'j and of members of which the Church is confli- 
rated, and this he faith , is meant here : — the Church 
Ihall not be built of every ordinary and Common-ftone, 
but new'^erufalem (hall be built with precious ftones ^^ 
and without [ball be dogs , and every one that loves and 
makes a lye • and in comparifon of what now it is , they 
(hall be all eminent Saints then -, as it is faid , thy people 
jlullbe. all righteous, every one of them :and this will di- 

ftinguifli 

/ 



»rf III 



The Juft Mans End, a 3 9 



flinguifli in an eminent manner the Saints from the men 
.of the world ^ and therefore no wonder if godlincfs has 
fo few friends in the world, Color ommhus unns, ^ — - 

— 3 He was a man in all his relations of a very pub- 
likfpiric •, he was far from making thofe private advan- 
tages to himfelf, that many do of kiadred and friends^ he 
was one had impoverifhc himfelf for the publick fervice, 
to my knowledge, and never fought , and profefs'd ne- 
ver would, recompence from the State. — - Mafiymen 
will ferve the kingdom whilft they ferve themfelves up- 
on it-, and the while ihey ferve the State, they have 
wrought well for themfelves : fj/zi;^/ j?^^(?/^j pAuperem 
facit Rem*pMc4m. 

'Twill be an honor in after ages^that a man hath made 
no advantage of his pubUck truft : - when every man is 
making gain from his intereft , to promote hin)(elf and 
his family thereby. 

4 He was a man very humble, of a meelc, and a Tweet 
temper •, free from the common bitternefs that is in men^ 
he had much of the Dove , and of dovclike fimplicity ^ 
and much of the wifdom 5 though very fiee from the 
craft of the Serpent •, a man full of fweetnefs and love : 
of an amiable and a winning converfation , which furely 
are things, w the fight of Cod in great frice. 

5 He was a man of a very faithful fpirit -, which 
truely now is very hard tofinde. We may well fay, 
the faithful man is f^enjhed -J falfliood is now grown the 
wifdom, and the policy of the times-, for men to pre- 
tend grace, and intend nothing lefs •, to look one way^ 
and row another 5 tofpeaktvords fmoothsr then hutter^ 
when they havervar in their hearts^ and to hetraj his hre- 
fher tvith akifs ^ and jv/VA loabfiab him in animhrace^ 
ment : and he that can cmy it with the greateft fairnefs 
and fmoothnefs, is the v/ifeit man 5 and this is the great 
policy of our times, » 6 Laftlj 



V, 



230 The Juji Mans End. 



6 Laftly, He was (and I wiih all that are in places of 
truft would confider this) exceeding induftrious and - 
adive in the care of the publick : nfiuch lay upon him^ 
he did not fpare his pains, and his time, even to the neg- 
Icd of his own neceffary affairs^ yea, the neceffity of 
nature, for a fupport of nature many a time, as I can wit- 
ncfs ; and the fad condition of the kingdom lay very 
heavy upon him 5 he was willing to his power, to put 
men a work, ere he had wages for them , from the pub- 
lick : Many men are a6livc,but it is, when there is fome- 
thing to be gotten, that does oyl their Chariot whceles; 
they love to tread out the Corn^ but to plow in hope 5 and 
to labour barely for the publick good. I fear there are ' 
but few fuch in the kingdom : He appeal now to you 
that knew him: you know thefe things to be true 5 I 
doubt not but Cod has rewarded him according to his 
works. 






:wa«. 



GOD 



22t 



j^ 




GodtpithVsy zvhilji We are with Him; 

At a publick Faft before the Parlia 

ment. Inne 9. 16^1. 



sChron, 15.2, 

But if ye farfakg Him , He wiU alfoferfake 
yoH, 

^He Lord Baying rencthe kingdom from 
Rehoboam , according unto the word 
that he had fpokenjand left him only two > 
Tribes , that his fervant DAvid might 
have always a light before the Lord in 
lerufalem ; this remainder of the king- 
dom did he feek to eftablifh & to ftrcngthen himfelf in : 
but zsLuther obkxvQSyqui regit^figmm e(t m quod Satan 
^rnrtU j acuta dirigit : therefore as he doth of men, en- 
deavc^ur to corrupt the firft, the prime of their yeers-, fo 
he doth alfo to Magiftrates, the prime of their Govern- 
^xnentj that he may lay corruption in the foundation, and 

thcre^ ' 




2^2 God tpiih ^s^ tvhilji we are with Him. 



therefore heforfook the Law of the Lerd^ch. 12.1. and 
men in Authority fin not alone , frincifum deliiia funt 
fUnodidolica. — they have many that fall with them : 
therefore it is faid, that he did not only forfake ihc Law 
of the Lord-, huz^U I frae I yvith him: having thus de* 
parted fro 11 the Lord , they now betake thcmfelves 
unto other La \\s, having ^^<?/<?;i untothemfelvcs §ther 
Gods V for they forfake God, that forfake his Law-, and 
they build high fUces^and Images^ And groves nfon eve- 
ry high hill, and under every green tree , and there were 
Sodomites in the land a'fo^ who did according unto aH the 
abominations of the Nations^ permittente Rehoboam : fo 
alfohe did give them a toleration: its true that he did 
not fet them up by authority^buc he did connive at them, 
and let them alone : he did not look upon it as his duty 
to u^ehis Authority, and turn the edge of it againft 
them . but there was fomething elfe in it , for it was 
dotiQ nomine (jr prdtextureligionis^'PQt. Mart* it being 
the way that the heathens did worfliip their Gods, and 
who (hall limit the Confciences of men ^ that way of 
worfhip which they fhall think fit that they are toufc, 
and who fliall controU them 7 and fo fet them- 
felves in the place of God: if men, as Sodomites or 
RanrcrSjuillworfliip God, who hath power to gainfay 
theoi^ for uncleannefs in opinion will foonbiing in un- 
cleanncfs in converfation : and Abijam fucc^ed^dhis fa- 
thcr in all thefe abominationSjfor he walked in all the (ins 
cf his father, that he had done before him •, as Rehoboam 
did in the abominations of the heathens,which the Lord 
had cafi: out before thenn .• for men may be the fons of 
thofe per irnitationem^io whom by generation they have 
no relauon: and thf y that call others out of authority, 
and yet be their fuccefforsin the fame abomination^, 
they are in Gods account their fons, though iheir poftc- 

rity 



God with Vs , whilft We are with Him. 233 



ricy be difinheiiced by them .• and this was the ftace and 
condition of the kingdom when Afa came to the 
Crown •, and he being a gracious man , did turn from 
all the abominations of his fathers-, and the land having 
peace for the fiift ten years of his reign , he fpcnt thac 
whole time in reformation : in reforming the corrupti- • 
ens of Religion, and thought himfclf as a Magiftrate fo 
highly concerned in it, that he ufed his power to take a- 
way the Altars of the ftrangeGods, &c. and his Au- 
thority was not onclydeflrnftive, asfome would allow 
the Magiftrates to deftroy what they will, fo they build 
nothing •, but it was aftriftive alfo,/(?r he commanded la- 
cob tojeek the Lord God of their fathers , and to do his 
Law and his commandments. This glorious work of 
Reformation being begun, & for about ten years carry- 
ed on (never was any great work fo begun in this world, 
but mighty mountains of oppofition have beenraifed a- 
gainftit): nowhere is an Army of £^Z';(?/>/4»j raifed a- 
gainft him, the grcateft that we read of in any ftory, of 
a thoufand ihoufand • and though it may be it was not 
their direft aym to hinder the work of Rcformation.yet*^^^^*''^-^ 
this(doubtlefs) was Satans aym in ftirring them up : for 
as the aym of the good Angels is beyond that of the 
Jnftruments , which many times they ufe, Dan 10. laft, 
and whm I am gone forth , lo^ the Prince of Cracia fhall 
come , He {hall fight with the Prince of terfia -, but is 
over- ruled therein to another end then himfclf intended^ 
So is the aym of the evil Angels alfo^ but the Lord 
who delights in Reformation, and loves to fee Temple- 
woi:k go on, will not fuffer this good work to periih un- 
der fo great an oppofition s and therefore this mighty 
Army fhall not ftand before a Reforming Prince , and a 
praying peopIe,but they were all fmittcn before the men 
of luda^h J $nd they returned home to lerufalem laden 

Hh with 



2 34 GodmiphVsy rvhilfiWe are with Him. 



with the fpoil in gieat abundance. At this time the 
Lord ftirrcd up the fpiritof A^ariahih^ fonof OinA^ 
who went forth to meet them, he preached this Sermon 
unto the King, and unto the viftorious Army .• and he 
falth^hear me O Jfa^ a^dall ludah and Benjamin. Gods 
Meffengers may require audience and obedience in thg 
Name of God, from the greateft men upon earth : and 
that,, when they were in the height of their profpericy 
and glory : for the Lord hath exdtedhis rvord over Na^ 
tions and kingdoms yto root out.^and to defiroy^and to huild^ 
and to plant ^ arid it is not the lead charge given againft 
Zedechiah^tbat he humbled not him felf before leremiah^ 
the Frofhet ff caking from the mouth of the Lord: fop 
though the men dye^yct their words wil jiverand it will a* 
fiiredly overtake men, though they may fcem for a while 
toefcapeit*^ Zach.i.6. Bid not my rvords take hold of the 
fathers ^ the fum of the Prophets Sermon is here laid 
down in three Dcdi inal Propofitions/ 

Firft, That the Lord is with You^ whilft you are with 
Him. 

Secondly, If youfeefc Him, He will be found of 
you. 

Thirdly , If you forfake Him , He will forfake 
you. 

Here is a Dodrinal PropofitionjWith a particular Ap- 
plication-, the Propofition is this , That they that do 
forfa ke God iball be forfaken of God . 2 The Applica- 
tion h^ that if ye forfake God , he will alfo forfake you, 
that he hath foglorioufly delivered, and for whom he 
hath fo eminently appeared 3 riding upon the heavens^ 
and his exceiiencyon the shje^yet if he will turn his hand 
and consume yot^ after he has done ym good 5 this is 

5K> perim widn a do^e deflrui^ioa : as, for a m.^n to dye 

- y after 



._ ■ ■ • I* I T I I ■ ■ ' 1 - II ■ ■ - I .mm — - ... I. — ■ ,. , 1 ■ » ■— . 

God mtb Vs , whilft We are with Him. ^35 

— — - — — - — - — — >^ 



after he hath hadfome quickning works upon him^ is 
to betmcedead: (b, for a man or a people to perifti or 
be deftroyed after the Lord hath done them good , and 
feemed torejoyce over them, this is to perilh with a 
double deftruftion. 

For the opening of this Dodrine, there are four 
things in the Text, which are to be confidcred. Firft we 
fee, that the dcfercion of a people never begins in God 5 
the Lord doth not forfake them , till they forfake him. 
There are two forts of ads that God cxercifes over men; 
£omeAffusdomir3ii^a£tso( foveraignty: Secondly, A^ 
£iti^ juftida: the one refpefts men as creatures^ the other 
refpeds men asfinners. 

Preteriiion^ is an adl of foveraignty jand that begins in 
God : but dcfertion is an ad of Juftice 5 and therefore 
muft begin in us : for the caufe of all punilhment , the 
meritorious caure,is to be found in the creature^ and doth 
begin in us, and not in him. Its true, that all ads of mer- 
cy do begin in God 5 and they hwive no ground in the 
creature : he loves m firfl , he fhews mercy freely, and 
what ever he doth it is for his own fake , there is nothing 
in the creature that procures it. The rife and foundation 
of mercy is in himfelf •, but ads of Juftice have their rife 
from us : for be doth in all judgements cleer this unto 
the creature 5 that^^ doth not without caufe any thing 
that he hath done : and the Lord faith of all judgements, 
haft thou not procured it to thy felf ? is not this the 
wages that you have wrought, and laboured for 1 is not' 
this the harveft which anfwers the feed that you have 
fowen < for the'j thatfow to the fief) , fhali of thefiejlj \ 
reapcorruftionJ)LQ, So that the Lord doth never rejed 
us till we rejed him 5 he doth never forfake us till we 
forfake him^ Rom. 6.23. the wages of fin is death Jpttt the 
gift of Cod is eternal life : but ads of grace begin in 

H 2 God 



V 



2^6 GodxpithZ^s^ i^hilJiWe are with Hivu 



Godj and they are meer gifts, butallaftsof Jufticebe- 
min IS, and are but the fruits of our ovvndefervinos: 
he rejeds us becaufe we xt]tSi him nrft, &c. ^ Secondly 
it may befuppofed that they that have had the Lord 
much with them, and have had great and eminent expe- 
rience of his prefence going with them , yet they may 
tbrfake theX.ord and depart fiom him^ J frael did fo; 
thcjfergat Cod their fav tour rpho ha^ done^great things 
for them in Egypt , wondrous rvorks in the land ef Ham^ 
and terrible things by the Redfea^ as FfaL lo 6, 21.22'. 
and they that forget God will quickly forfake God : a 
people may arife unto that foolifli confidence in their 
own prefent condition, that they may fay, Jer. 2.31. We 
are Lords ^ rve rvill come no more at thee: a ftrange expref- 
fion / and they may walk towards God, as if they were 
put into fuch an eftate,that they (hould now need God 
no more; but ihat they could live without him : we 
have now no more need of falling and praying v days 
ot humiliation may now be intermitted , for not onely 
monthSjbut yeers together. What is this but for a peo- 
ple to fay , We are Lords , rve mllcorne no more at thee z, 
we have not now the fame need of God that we had in 
times paft : 2 thron, 26,1$. F^^i^h tvas mar^eUouJly 
helped till he tvas flrong : but when he was ffrong, his 
heart was lifted up unto his own deftriKflion, 7/4.2^.1, 
there is a woe for Ariel ^ the City where P^x^/Wdwelc^ 
which Mx.Calvin renders^the Altar of God,becaufe the 
Sacrifices and Ordinances of God were there ^ buto- 
therSjCand fo in theMargent it is rendred,) the Lyon of 
God, quia tanqM^m Leo Gentes alienasjubjugajfet : — » 
None could {land before them 5 — There is a wo for 
them, becaufe they had in the greatnefs ot their ftrengrh 
and power^ and viftories, forfaken the Lord -, and there- 
fee the Lord faith he would bring diftreffes upon tbem^ 

r ^ that 



CodxpithZ^s y rvhitJiWearervithHim. lo^^ 



that he had formerly been with, and they had conquer- 
ed by his power and piefence : and they that in their 
pride did fpeak loftily as if they had fpoken fromHeaven, 
the Lord faith they fliould be brought down to the 
ground, and their fpeech fliould below as out of the 
duft. 

Thirdly, Former duties, nor former mercies (hall not 
ferve men, but if they do forftke the Lord, they (hall be 
f ^rlaken of him : firfl foroier duties uill not fecure men: 
here is a gracious Prince that hadlabouied tcnyecrs ia 
the Reformation of Religion^and thatvvith great fuccefe, 
and had met with great appofition, and yet with rcfolu- 
tion gone through all,yet the Lord tells them, that for all 
this, if after this they did for fake the Lord^ he would for- 
fakethem. There was in the days of ^^//t^, themoft 
glorious Reformation of Religion, that ever we read of 
in lud^h J he was fuch a King as like unto him rvas none 
before him^ nor after himpotildanfe the likeithc people 
encring into a folemn Covenant before God , that they 
would be the Lords people 5 and the Reformation went 
forther^for it was the taking away of the High places alfo, 
which other Reformers left (landing : and they kcp: the 
Pafsover unto the Lord , fi^ch a one as haSi not heenfmce 
thetimeof theludge^^ and yei: 2 King 23. 26,27. noi- 
mthftanding thet d t turned not from thefiercenefs of his 
rvrath. Here is a fad and unexpeded clofe of this fa- 
mous ftor /, and that not onely for old fins -, but Zeph: 
I. the Land continued in the fame evils ftill, and there- 
fore the Lords controverfic continued againft them: 
there were the remnant of B^al in the hearts of the 
people ftill; and there were thofe that did fwear by God^ 
^ by Malchom,thu did endeavor fo to keep up a mixture 
in Religion^ and thofe that were Apoftates, and ip^/'^ 
prn*d back from th^Lord^ txndmsr^ thatfvenfeslcdf^pof^ 

their 



2 5b God with ZfSy tpbilji wi are with Him. 

their Ues^ that did fay^ the Lord will neither do good 
nor cvilj and for this caufe rvill the Lprdfearch Ier»falcm 
with CmdUs^ &c, 

2 Former mercies will not fecure you ^ if you for(ake 
the Lord. Its true that former mercies are of a great en- 
gagement unto us to keep clofcto God: the cords of 
love lay upon men thcftrongeft bonds •, but yet it they 
do not oblige us , they are not binding unto : God. Its 
true, that faith may make ufe of former mercies , as an 
argument to a repenting and returning people , as Ntf/m 
14 19. Pardon the i/^iquityof this people according un* 
to the greatnefs of thy mercy ^ as thou haft forgiven this 
feoplefrom Egypt e ven imtil now , but it is no prevailing 
Argument for a back-fliding pcople^but thcLord wjlfay, 
htrv long phalli hearths evil Congregation < and there- 
fore the word is gone out of his mouth , and judgement 
iball the fooner and with the greater fury plead the caufe 
of abufed mercy in former deliverances, Deut.2S.63. It 
ft) all come topafs that as the I ord hath rejoyced over you 
to doyougood^ fo alfo the Lord vpiH rejoy ce over you to de^ 
Jlroy you and to bring jou t^ naught ^ the word u;*!;^ doth 
fignifie to rejoycc , fummo gaudig & incredihili U- 
titia. Anfwcrable unto the joy and delight which 
the Lord feera d to take in blcffing a people, and in buil- 
ding them up 5 fuch will the delight bie which he will 
feem to take in ruining that people and deftroying themi 
If you be not bound by the cords of his Ufp . let me tell 
you, he himfelf will never look upon himfelf as bound 
by the cords of his law : if they be no ingagement upon ^ 
you, ihey will be found none upon him in the end, ffak ^ 
1 2 0.4. it is by fome underftood of the flanders of men 5 ' 
but it is by others underftood of the judgements of 
God 5 there fhall be mighty and fharp Arrows , with 

€oals of juniper^ that i^luch as burn with greateft ficrcc- 

nefe 



mm 



God with Us , whilfi We are with Him. 239 



ncS, and longed lading , and fuch as yield a fvveet favor 
in the burning-, there is no dcdruftion like unto that, 
whenGod (hall delight to dedroy a pcopIe,Ar (bMl Uugh 
4t thetr dejtru^lien , and mock whenth^ir fear comes. 
Fourthly, The Lord delights to deal with finners in a 
way of proportion and retaliation •, according to their 
dealing with him 5 and there (hall be the Image oF the 
fin in the judgement that (hall be executed upon them: 
that the Lord will but deal with them fo , as they deal 
with him : if they forfake him 5 this (liall be their judge- 
ment, hewillalfo forfakethem. If men be invited to 
the marriage fead of the Kings fon, and they make ex- 
cufcs they will not come 5 their judgement is, they that 
were I idden (hall nottade of my fupper. If the people 
oiljracl willnot(atthecommandof God) go up unto 
ri\e land of Canaan to take polTeffion , they will not en- 
ter into Gods red -, the Lord faith, nay, he doih fwear in 
his wrath, that they (hall not enter: and if in the days ot 
their profperity , men will fay to the Almighty, depart 
from us 5 in the fame proportion will the Lord fay unto 
them in the day of their judgemenc,Deparc from me, I 
know you not. In thofe things wherein the fons of men 
are, and their lu (Is a<5ied andmoredrawn forth, in thofe 
the Lord doth delight that their judgement (hoald be^^ 
The people of Jfrael were formerly weary of the Pro- 
phets, as we now are of Ovdinances , and they did far 
to thcm,prophcfit not, and caufe the holy one of Ifrael 
to ccafe from us •, therefore the Lord faith, he will caufe 
the Sun to go down upon the Prophets , and he mak^^s 
the day to be dark about them, that there (hould be 
none that (hould underdand or be able to tell them how 
long: and when they defired Teachers according to 
their luft, and did fay , Speak to us fmooth things, and 
prophefie deceit 3 th^fe rough-fpirited menwe cannot. 

away 



240 Godnpith^Sy tvhtlji zpe are with Him. 



away v^ich them : — The Lord faith , // a;9y manwrU 
fr Of he fie of \vine or (Irong drink , he fh^S he a Prophet 
unto this people 'j yea even in hell the fins of menihall 
be their torment-, and the Lord delights tomakeihcm 
fo-, tistiue, fin ceafes there , as it is pana demeritum : 
for judgement pafles onely on men , for what is the 
fief}) : but 5 not cjr P^n^ dam^dtio : {otl damnati bUf- 
phemmt Deum <^ in hoc peccaraJedpeccAta pertinent ^d 
damnationis foenum , &c. for what the Lord doth, he 
doth in high difpleafure and indignation , and that doth 
delight hlm^d^lt'Tpyf.^eiv to reraliate^thac w^;? ?naj ahundAnt- 
I) CAt the fruit of their own tvajs^ and be filed with their 
(wn devices •, and the Lord makes in this retaliation a 
greater fpeed with fome men, then he doth with others, 
anfwerable to the Mercies beftowcd, and abuled:fome 
mens fins are as a basket of Summer-fruit :. qniAmAtU'- 

Ati\. s. 12 r it At em fuam funt ajfecuti — Lrnjius ; thry that 

have flood long under mercies , and under Ordinances, 
they do ripen the fooner, and the Lord will furely haften 
his work upon fuch a people : h^bet fatfientiA jupitiafua 
ccmpendtA'^ the Lord knows how to finifh the work,& to 
cut itihort in righteoufnefs : for 4 fhert rvork doth the 
Lord intend to make in the Und. Rom.p. 28. How long 
foever the work be that God makes with any other peo- 
ple, yet with an unthankful people , tb^t lives in high a- 
buies of goodnefs, he will fureiy make a Ihort work with 
them. Fifthly, At the fame time when we begin to 
forfake God ^ he doth begia to forfake us 5 for 
(o much muft be taken from the beginning of the 
verfe, the Lord urvithjou ^ whiles yeu Are with himi 
fo we and fome ethers render it , dumfuiftis -— There- 
fore the fame date that out departing bears ^ unto God^ 
the fame alfo doth the Lords departing bear unto us 5 
at the fame time when the Prodigal did but fct the firft 



God with Z)s , rvhiljl We are with Him. 241 



ftep toreturn to his father, the father did fcc fonh 
to meet him : and at the fame time that any man de- 
parts and c«rns away f om God , at the fame time doth 
the Lord turn away from him alfo, and though it be not 
prcfentlyv.fible-, for our Apoftacy from Godisfirftiii 
the inward man, our fouls drarv back from him-^ at the [cr. ^3. 
fame time alfo his foul departs or is dis-joynted from fuch 
a ptopic: and in fuch cafes ihe Lord is very exaft in ob- 
fcrving of^the timc^he keeps an account of it unto a day,as 
we {ee it in Saul^ Now would the Lord have efliibltflicd 
the kingdom upon Ifrael for ever^ hut now thy kingdom ^ Sim. 15 
Jball not continue-^ now <y^/^/ departed from the Lord,and '^' '"^^ 
from this time forth the Lord did forfake him : and 
therefore 2 Sam.i^.z, it's faid that he reigned hut two 
jeers overIfrael^i\\:it is. Legitime dr non re]eclm a Deo^ 
fo ^un.pejl biennium a Shemuelefuit: fo that though the 
kingdom did continue fomany yccrs * fter , or he cond- 
nued in the kingdom , yet he reigned as King but tvjo 
yeers, now he rejeiled God ^ and now the Lord rejected 
him from heingKing over ifraelimd though men difcern 
it not,;yet there are fymbolical precepts , by which the ' 
Lorddo:h try men even at this day^the Lord puts them 
upon fuch a bufinefs, puts fuch power^and fuch authority 
into their hands,\vhich they abufing,and iheir hearts de- 
parting fromGod init,they arc under anevilafpeft from 
God from that time forward-, that chough the;r lives 
iray continue, and though they may for atime conti- 
nue in their authority , yet from that time the Lord de- 
parts from them, end they do by degrees wither and de- 
cay infcnfibly-, degenerate in their zeal for God and hs 
people. Sad are the Records and the afpeftsof God 
ijpon great men in this kind •, fuch a day I tryed a mans 
integrity and his fai hfulnefs , I put power into his hand 
to honor me vyith it^and yet his fpirit departed from me, 

li his 



\f. . I - ' . ■ ... . ^ 



242 God with Vs , n>hilji We are with Him. 

his heart was falfe and unftahle with me 5 therefore, 
from that day my foul u ^isjoynted horn fuch 3 man, 
will honor him no more : 5'^«/ reigned long after be- 
fore the people -J but, from that time, no longer in 
Gods account. 

Sixthly, In the fame degree that a people do forfake 
the Lord, will the Lord alfo forfake ihem : and fo much 
the Hebrew word alio doth feem to import in exiflendo 
'vcs cum eo^ in your being with him , he will alfo be with 
you , and in your forfaking of him, he will alfo forfake 
you. The Lord departs from a people ^m^j^/w by fe- 
yeral removes, to fee if there be any th^t mllfiir up them- 
jelves te take held of God. hs> the glory of the Lord dc- 
farted from the Temple, Ezek. 10. 11. frfi he goes uf 
from the cherubim unto the threjhold^ and from thence to 
the middle oftheCit%andfrom the City unto theMountain: 
2nd thefe removes of God from us are anfvverable untcx 
the degrees of our departing from him : for in thefe 
things the Lord doth exadly obfervc a proportion. As it 
is in the matter of ou:ward affliftions , fo it fliall be alfo 
in fpiritual defer tions: E^k. y.it* as pride doth bud, 
lo the rod doth bloCTom', violence doth rife up unto a 
rod of wickednefs : their rod is taken out of their own 
- fins: their own wickednefs doth corred them ; and an- 
fwerableto the growth of fin in them, fodoth the rod 
grow for them, that it may be corredede And fo it is in 
defcrtion alfo-, with the upright the Lord will fliew 
himfelf upright: if mensheJrtsbewhoUy withhim, he 
v/illbeperfedandintire with them- but if men be for 
God onely in fiiew , he will be for them and with thcin 
onely in (liew : if they give unto him onely outward o- 
bediencc, he will give unto them onely a temporal re- 
ward: if they do offer unto Godbutexiernal fcrvice, 

and 



God with %fs , rvhilfl Wt are with Him. 1 45 



and that which is feemingly fervice, but really a fia -, ; 

he will beftow upon them outward bleffings, that is, ' 

that which fliall be feemingly a blefling , but really a i 

curfe; ablcffinginthethingjbuta curfc tothe man. \ 

For the Lord will hold a proportion : as we forfakc , ,\ 

him, fohc will in the fame mealure and degree, 
forfakeus alfo.AU the children of deftrudion, are not ^^^^ ^ \ 

born at once, thefirfi is Je:[reel^ and the laJlLoamm 5 
yea and Gods own people anfwcrable unto their de- 
parting from God, fo they fliall find the Lords with- 
drawment from them 5 David had hUjirfi wajs^ and 2 chr.17 
the people of God hz^Q their frji^ Rev. 2.4, and 
they that do decline from God in holy obedience, 
they ftiall finde the Lord will depart (rom them in 
reference to a gracious prefcnce : it fliall not be with 
them as it hath been in times paft : they fliall remem- 
ber with bitterncfs after their departure from their 
former husbandjthat it was better with them then ic is 
now. 

2. Let us now look upon the grounds of this 
Doi^rine, that upon our forlaking of God he 
will forfakeus 5 and they arc different, according 
anto a doable ftatc of men in this life : fome 
arc in a flatc of Nature 5 and fome are in a (late 
of grace. 

Firft they that arc in a ftateof nature for- 
faking God , fliall be utterly forfaken by him , and 
that for ever 5 for the Lord doth deal with mea 
according to the tenor of the Covenant, under 
which he {lands 5 in all his adminiftrations , he is al- 
ways raindfulof his Covenant. Now all men in a 

li 2 ftace 



244 GodwithVs^ tvhdftWe are with Him. 

fta-'eof Nature, are under a Covenant of works 5 
for though this Covenant were broken in the fall, 
yer it was not aboUfhe J , but ftands in force ftill unto 
all umegeneratemen, to the end of the world-, its 
true, that being become weak through the flcfli, it 
can give life no more, i?^w?.8/3 butit commands 
duty as perfecftly as it did unto Adam in the ftatc of 
innocency ; and fo for as a man falls (hon of perfeft 
and pcrfonal obedience , fo far he fins , and it threa- 
tens a Curfe as dreadfully now , as ic did in theftate 
cf innocence : and it is by vertue of this Covenant 
that fin is bound upon the Confciences pf ungodly 
men for ever : and by vertue of this Covenant the 
Curfe comes upon them in this life, in a degree, and 
hereafter in the pcrfeftion thereof. Neither is xhac 
Arminian DoArine to be received, Lexp^ima cejf'a- 
hat frimo feeder e rupto per inobedientidm primi htimi^ 
nis ^ that men being conftituted under the Curfe, the 
firft Covenant being broken , all the debt of legal 
obedience which the creatures didowe unto God,did 
immediately ceafe 5 for therv^there (hould have been 
no fin after the firft fin •, for if the Law ccafed, there 
could be no tranfgreffion: neither is it any wayan- 
fwerable unto Reafon or Scripture, that becaufe man 
had loft his ability to obey , therefore Godfhould 
lofe his authority to command. Now in the firft Co- 
venant God dealt with man by way of retaliation, 
Gen,^,j. if thou doft well,{halt thou not be accep- 
ted ? the bcft fervices muft needs be rejeded for the 
* leaft fayling 5 therefore in the creatures departing 
from God, he will alfo depart from him ; and by the 
£erms of the Covenant he is bound, if they forfakc 

him* 



•V. 



God withes ^ whilji V/e are rvith titm. 245 

him, he mu^ alfo forfake them : his Juftice and truth 
do bind him uatoit: and according to that Cove- 
nant, it is, honum ex integro confiat ^ r^alum ex quo- 

libet defc :.'//• 

2 There are fomc men in a ftare of Grace , and 
the change of their eftate depends upon the change 
of their Covenant : fuch a mans ftatc is as is his Co- 
venaat under which he ftands. He that is in a ftace of 
Grace, is therefore tranflated into the Covenant of 

.Grace-, and then all the dealings of God wiih him 
are anfwerable unto the tenor or the fame Covenant: 
and this Covenant is a,n everUfUng Covenant , for 
he mil write the law in their hearts , anient his fear 

^fomtotkemythat they (hall not depart from him, ^}q{\ 
32.20. and therefore he will never forfake them ut- 
terly : for he hath faid, he will never turn away frent> 
them to do them good. We are far from that Dodrine 
TiS to conclude fiom hence 5 that the inrerchange of 
members between Chrifl and Satan , is frequent and 
ordinary :, and that as Chrift takes members from 
Satan, fo doth Satan alfo take members from Chrift5 
that a man may bea member of Chrift today, and a 
child of the devil to morrow^now in a ftate of Grace, 
and by & by in a ftate of fin-, beloved of God to day, 
& forfaken of God to morrow^ for we read,^^4l whom 
he love A once he loved unto the end*^ for he loves 
them not with a temporal, but with an cverlafting 
love : and as in reference unto a mans eternal conditi- 
gnjthereisagulffixed, which notes dternitatemfta- cah, 
tus'j fo there is in reference tD the change of a mans 
Covenant, a gulf fixed-, and it is as pofliblcfor the 

creatures 



'2^6 Godwitb%^Sy whilfi xve are xpitb Htm. 



creature topafs from Heaven to hell-, as it is for a 
man according to the rules of the word of God, 
who is under the Covenant of Grace to pafs after- 
ward, or ever to retui n into the Covenant of v;crks : 
yet , under the fecond Covenant , though there he 
not a final forfaking, yet there may be a real , and a 
gradual defertion : as well as affliiflion, is compatible 
with the ftate of a fon.- I wnll vific their offences with 
the rod , but my loving kindnefs I will never take 
from them , nor fuffer my faithfulnefs to fail : I was 
wroth and fmote him , and hid my face , ^c. my 
beloved had withdrawn himfelf^and was gone,&c.and 

cant.$. there is a real difplcafurCjt hough it be ira faterna^non 
hofiilis ^ and there is a defertion not onely in point of 
confolation, but in point of fandification alfo 5 that 
when a man comes to refift fin , or to perform duty, 
he (hail not findethc fameprefcnce, nor the fame 
affiftance , that he formerly had : men may go forth 
in the ftrength of Grace received, and they may with 
Samfon think to do as in times paft \ but if they 
turn afide from the Lord , they fhall finde that the 
Lord is departed from them: for it is not being in a 
flare of Grace , that carries the a(Slual prefence of 
God with a man, but it is ading thofe graces that he 
has received , and walking anfwerable unto that e- 

jg. *^'^' ftate : If a man love me and keep my words 5 my 
father will love him, and we will come to him and 
make our abode with him; he will love him 5 wc 
cannot love him unlefs he love us firft 5 there is a 
love of benevolence which begins in God, and 
hath refped: unto nothing in the creature ^ but 
there is a Love of complacence, which though it 

flow 



God rviib %^s , rvhitji We are ivitb tiim. 2 47 



flow from free Grace , yet it is a(fled anfweraWe un- 
to the Image of God in the crcuurc, and as the 
creature walks with God , and is ferviceable unto his 
great ends-, there is a prefcnce of God with usan- 
fwerabje to our care of keeping Communion with 
him : if a Godly Mugiftrate (lull with ^olcmorjy 
havehis heart departing from the Lord, though the 
Lord have appeared to him twice , and hath given 
him formerly very gracious and fignal rcftimonies of 
his prefence with him , if he fhall tmn aftde unto 
crooked ways ^ he will furcly fail of h"s former prc« 
fence, and affiftance in his Government: a mms 
right Arm will wither ^ and his right eye willhe^ut 
cat : he (hall neither have that wifdom in his Gover n- 
ment, neither fliall he have that Authority and ruling 
power in the hearts of the people 5 and the reafon is, 
bccaufe God is not with him as in times pift : but 
he having forfaken God, he is foriaken of God:: 
and if a Godly man whofe foi^l is become an habitati- 
on of God through thefpirit, ihall novvforfakethe 
fountain of living waters , and fliall dig to himfclf 
broken Cifterns , (hall let his heart go out to the 
Creatures , and fliall forget the Lord , and his heart 
fit loofe from him • he fmli findc that the Lord will . 
withdraw himfclf 3 that he (hail not hav^ that aifi- 
fiance in fervices , nor that comfortable and fruitful 
prefcnce in all his ways, but he fliall in a mcafure 
walk without God in the world , even as tic men of 
the world do : and if a flate that have had a glorious 
prefence of God with them , that the Lord hath , 
made bare his Arm in the fight of the Nations , fo - 
thatthc fear of them hath fallenupon all the Nat-i- 
ons . 



rlMM 



24^ Godwtth "Us^ rvbilji zpe are with Htm. 



ons round about, becaufe they faw that God did 
fight for them, the Lord hath gone before them, and 
the God of 7/^4^/ was their rerevvard ^ and therefore 
he hath given them the necks of their enemies , and 
no weapon formed againft them hath profpered-, e- 
vcry tongue that did rife up in judgement againft 
them hath he condemned: but if this ftarefliall now 
fall in love wiih her own beauty and gieatncfs, and 
fhall fay this is Babel thM I have bmlt^ and mj hands 
have gathered thi riches rf the Nations^ if thisftatc 
fhall »orv trujl in an arm of fle^ and fay wee'l Iiave 
no more care of the truths otGod^andtheOrdinances 
of God, they are upon Civil and Politick refpe^is 
that we fland-, the Lord will furely depart from them: 
if they {hd\\ (ijiy^ we are Lords ^ wervi/lcome no more 
at thee 5 their Rock wiH fell them : their wonted prc- 
fence will depart from them . a-nd the Lord will take 
pleafure to bring them down whom he hath before 
exalted, and to dejiroy them after he hath done them 
good. 

3 Yet for the further opening of this point '5 it is 
neceflary that we difcover , what it is for aperfonor 
people to forfake the Lord, and what it is for God 
to forfake them , and when he is faid in Scripture fo 
to do ^ 

Firft, What ic is to forfake God , and when the 

Lord is faid to be for fa ken. Firft, they that forfake 

the Law and truths of God , forfeke Ood •, wicked 

men that live without God are defcribed by for- 

pra. 119 fakirjg the Law of Ged^ the mcked that forfake thy 

^^- Law. 



God with Z)s y rvhilft We are with Him. 247 



X4ir,Jer.9.i3. they have forfakcfj wy Laiv which [ 
fet before them^ and have walked after the imaginati- 
ons of their own heart s^ and after Baalim which their 
fathers taught them^ &c. For it is God that we have 
to do with in the word : the word is mighty, ^nd all Hc'j.pi 
things are o^en and naked before him with whom we ^^* 
have to do 5 therefore the word hath (as it were) the 
properties of God attiibuted unto it, itis>cpicxoj, 
a difcerner of the fecret thoughts and intents of the 
heart , which belong unro God onely : but it is not 
from the pov^erof the word alone, but from the 
prefence of God therein ^ for in the word it is, him 
with whom we have to do: therefore if in the word we 
have to do wi:h God , then they that do forf ike the 
word of God, forfakc God : and men do torfake the 
Law of God 5 firft when they depart from the foun- 
dation : there is a twofold foundation that the Scri- 
pture holds forth ^ fundamemt4?n decirina^ ^ ferfo- 
na, — its truCjH perfonal foundation can no man lay^ 
any other then what is laid, JefusCbrift : but there 
is alfo a do«flrinal foundation , which is called the 
foundation of the Afofiles and Prophets , and this is £ph 2. 
that pattern of wholfome words that tutt©. S'lS'aXns. 20. 
thn form of De6lrine ^ and that which the Apoftle 
mentions of the foundation which he himfelf hath 
/4/V, Heb.6.i. and this the Church of Chriftinthe 
pureft times (hall not depart from , for Rev.ziia^. 
the walls of the City Jhall have twelve foundations^ 
and upon them written the names 0^ the twelve A* 
pofiles of the Lamb^ Sec. that Anticnr (landing of 
Truth, let it be preferved, afid all (uperftruftures, let 
them tend to the cleering and eftablifliment, and not 

Kk to 



i^i^™i*«^^M^MW^WMM^^^— O^^WIB^—— ^^— ^— ^fc— ^^.-il^W^^ I p IM ■■ '" .11— ■— — . ■ ■■ , ^ ■■ I ■» 

248 GodxpithVs^ vphdjiWe are with Him. 



to the fubvertingof them* let men build as high as 
they can, fo as they hold the foundation^// njer\ fro- 
fefltufdei^ non permutatio : Ljren, And in this 
the people of God have been always fearful^ quoquis 
fanf/ior^e&promtior novellis adinventiomhus ccntrai- 
re^ 8cc. we are now quite contrary ; the more holy 
any man feems to be, the more open h s ears are, and 
the more ready he is to clofe with every novelty , or 
call all into queftion > Satans great defign in this age, 
is, to keep all men in uncertainties : two ways Satan 
hath , one way in the time of peace, and another in 
the time of perfecution •, in the one cog it homines nc- 
gate chrifium , in the other docet , Aujlin •, he doth 
force them in the one , he doth teach them in the o- 
ihcr : but his great ay m is at fundamentals ; for there 
is fuch a connexion of thefe, that a man cannot deny 
one 5 but he overthrows all ihe reft. It was the rule 
that Luther gave , Sfiritus San6ius fcefticns non e^^ 
and therefore it is to be feared . that under thefe 
great pretences of the Spirit , there is very little of 
the Spirit of Chrift in men-, when it tends to Scepti- 
cifm^ nottoChriflianity. 

« 

Secondly, Men forfake the Law by putting falfe 
interpretations 5 (or he that hath not the fpiritual 
end true fenfe of the Law^is wichout iheL3w, Rom, 
vu\ II-. 7'^' and fo menare ftid to make void the Law of 
Godi, )''^^:ir\ it is not fctlam/jr exprofejj'o , but it is fe- 
cretly & under hand, -.iKvpyjcpccTS j e hai e nrd&rdedth^ 
Law hj your traditions : — and they that take av^ay 
the rnind of the L-^.w they do deftroy the Law 5 and 
this is the creatcft. &crilcd<^? in the world ; men 



are 



God Tvith Z)f 5 whilft Wt are with Him. '149 



are called, by N4:{ian:{e?;y 

They that do fteale avvaythe fenfeof ths Scri- 
pture fiomche words of the Scripture, and cike 
them not according co the fcope of the place, or the 
intentionof the fpirit of- Godiriihcm, bucin Alle- 
gories and myftical fenfcs •, now this way, and then 
another, as it chimes into the r fancies. We blame 
the Papiftsfor making of the Scriprure a nofe of 
wax •, if ever it were fo it is fo made by many of our 
Teachers at this day : and by this means , it fliall fei ve 
to uQier in and to piitronage any invention that our 
own hearts can preCnt unto us ^ ihere are great pre- 
tences ot love now held forth, that men ihould love 
one another, though they differ in opinion, upon the 
point of faimiliip, &c. the fame thing we alfofay 
and prefs, that we love one another, but let it be 
with the Apoft'es affertion, 2 Ioh,6,This is love^ that- 
we walk after hi^ Commaniments : and let itbealfo 
with the Apoftles Injur.d.on oLXn^^veiv ivdyl'vcr^^ 
truth it in love : — fteal nor away Truth from us un- Ep^.4.. ^ 
dcr the (hews and pretences of love; mvain hive 
the endeavours of Conciliators , been that have 
fotight to unice men, whofe principles in rcfpedt of 
Truth were contrary. It is a great honor to be as 
j^ a^ari.of AthanaJiiis^hQ w^s dtffeatierJttbtf^ magr^es, 
&c. but yetfo as wearetoconfider, that Truth is 
primo'primum in Religione : without which all mo- 
tives unto union though in a moral conftrudiion 
good,, and coming from a good intention , will never 

Kk 2 prove 



- I I ' ■ 

250 God with Vs , nhilfi We are with Him. 

prove in any meafure cfFedual : kisfpeaking Truth 
in love 3 that will onely make men grow up into one 
bodv in the Lord •, and it was the dirtionor of that 
greatpower^/f^x'.p. that though thej had faces like 
mm^ md the teeth of Ljorjs ^ a great (hew of m?ek- 
nefs, and yet abundance of ftoutnefs and courage 
joyned with fuccefs in all their undertakings, for they 
were crowned Locufts 5 yet they had a fling m their 
tails, diahlicam cjr ffeudo-Fropheticam fropaginem 
denotat : all the power of their Conqueft was ufcd to 
no other end , but to leaven and poyfonall places 
where they came and conquered with their corrupt 
opinions : whoever they be that ufe their power in 
th.s manner 5 be their fuccefs what it will be , they 
are in judgement, and for the Torment of all where 
they come, and fuch Locufls proceed out of thefmeke 
of thebottomlcfspt.. 

Secondly 3 They forfake God that for(ake his wor- 
{hip : 'je Are the) that forfake the hord^ that forget his 

Iia,^5. hol'j LMauntain^ to prepare a Table for that hofi, &c. 

* '• Some expound it of the hoft of heaven, and there is a 
great number of them-, for they that forfake the way 
of the Lord , they do find out many inventions , in 
Gods wor{hip.There is a double worlhip of God, na. 
tural, andinftituted- the one following upon the 
nature of God , and the other flowing from the will 
of God 3 and the latter the Lord did fee neceffary in 
all ages , as medium culti44 naturalis^ ir was neceffary 
unto /dam when he was in Paradife 5 the Sabboth, 
and the tree of life , and the Tree of Knowledge of 
good and cvil^ were then inftituted 5 ii was fo for the 

honor 



God with ZJs , whtlji We are with tiim. 2 5 1 

■ ■ — -^ — - - _■ ■ 

honor oi GoJ , that the Lord Jefus himfelf 
obfcrved it in the days of the fl:(h , and did 
thereby fulfil alt rlghtcoufnefs ^ and woifliipped 
God according unto the inftitution of the Jew-> 
iih Church , and he h >th left fiich Inftitucions 
to be obfaved in his Church to the end of the 
world .- the Sai»ts continued in the Afoflles Dc^ 
ctrine and fell otvjhip^ in breaking of bread and 
frayer 5 and now men are grown fo Religious, 
as they cry down inftituced worfhip , and fay 
that they are but forms .• itis true, that rcfted 
in they are no more , as the Ceremonies of the 
Jews were not : but as they are Forms , fo 
they are Duties •, therefore to fay men may ufe 
them or not ufe them , and that Chriftians 
are fomctimes for feeking under Formes , but 
there is yet a higher way •, fome that are un- 
vvedded unto any Forme , that referve them- 
fclves finglc for the immcdi te embraces of 
their love .• What is this but to forfake the 
Lord •, becaufe it is to forget his holy Moun- 
tain 1 to worfhip God in any other way then 
he hath appoynted , that is idolatry 5 and to 
ncgled that way of Worfliip that he hath ap- 
poynted his people to walk with Him in 3 
that is prophanenefs. We complain of the 
prophanenefs of the people throughout the 
Nation ^ they are fuch Principles as thefe that 
are the great Grounds of prophanenefs : and 
from hence it goes forth into all the Land 5 
for how ready will all they that were weary of 

Ordinances 



1 * 



Uod n^nh "Vs^ xpbiljl wi are with Htm. 



Ordinaaies , and lookt upon them 
as a burden long agoe ^ how greedily 
will they imbrace fach a Do(&rine as 
this is 5 that may be a bribe linto 
their Confciences in their prophanentfs, 
and utter negle;^ of God 5 furely it 
is a good rule, qui non e]i Keligiofus^ 
ChriJiimHS non eji : that man doth 
very much forfeit his Chriftianity , 
that doth either in Dodrine or Pra- 
dice in this manner decry the inftitu- 
ted Worfliip of Chrift : I am not wil- 
ling to fpeak much of Officers now, 
which is an Inftitution , as well as that 
i>f Ordinances ^ for the Lord hath fet 
them in the Churchy 1 Cor. 12. 28. and 
be hath appointed their term of con- 
tinuance , tiU WQ all come unto the «• 
nity of the Faith^ unto a perfeSi man ^ till 
the whole body of Cbrtft he gathered^; 
and perfeSied ; and the end , Ephef. 
12^ 14. why he hath appoynted them 
is , that rve may not be carryed arvay 
nith every vpwd of DoSirrne ; that 

was 



God rvith Z^s , whtlji IVe are with titm. q ^ ^ 

was the end why God appoynted them, 
and this is the main rcafon why men 
oppofc them j becaufc they cannot 
carry men away as they would, by this 
means ; and therefore it is a true ob- 
fervation^ that never any man did be- 
gin to overthrow and corrupt Religion, 
but he began with the Miniftery firft. 
It is that which Adam ContrLen, direds 
to the Minifters and thofe that give 
their Teftimony to the Truths of God, 
fpetially fupprefs them , d^ error cni 
fatrocinimn deerit , jine pHj^na concidet : 
fo calls he Truth j and there is a 
promife made to them , that God will 
be prefent with them to the end of the 
world '^ and a provifion is made for 
them to the end of the world; for the 
Lord hath ordered , that they that ferine 
of the Altar fhonld live at the Altar 5 
Cor. I, 9, 14. though now a great part 
of the Religion of the times is to cry 
down a Miniftery , and fo as Lnther 
hath obferved , Satan hath had two 
ways to put out the light of the Go- 

fpel 



a 54 OodtPtth^s^ tphtlji we are with Him. 

{^c\^ mendactk^ &* l/jopia: Andheiaith 
men do profefs,Mr«//?r/5 fizhd opus ejlnhcy 
were things not much to be regarded, 
though there is a )uftice to be exercifed un- 
to them as men, how much Toever they are 
defpifed as Miniftersibut it were not much 
to be regarded 5 though you look upon 
them as men of all others the leaft confide- 
rable, if God were not forfaken in it ; but 
to forfake Gods Worlhip, is in the Scri- 
ptures account to forfake God, 



Thirdly 



God with m^whileft we are with him. i^j 



, Thirdly, we forfake God by carnal confidence. The 
Lord iaies, ^er. 2. 15. they have forfdkcn me, and they 
hii've digged to themselves broken C iflerns, Jer. 17.5. Curj- 
ed h he that trujls in man^ and makes jlcjh his arm, and his 
heart depart eth from the Lord : if the Lord be not ex- 
alted alone in the foul, eithery^^ ratione hom^ ant auxilii, 
the heart of man forfakes him, and leans on fomeching 
elfe that is not God. Now if it be Counfels of men ^ 
the power of Armies^ the AiTiftjnces of Confederntes, 
fo far a man fordikes the Lord; therefore the Lord doth 
way- lay all humane fuccours, that they Ihall prove vain 
and unfuccefsful •, and men (liall be aihamed of their 
Confederacies: thou^jljalt be afhamcd of Affyria, as thou 
haflbeenaflhimedof Egypt thj confidence •, yea deftru^li- 
on comes out of it-, they that fit down under the fhadow* 
of a creature, it is but under the jhe Iter of a bramble : fire 
tvillfurcly come out of it to consume the Cedars of Lebanon 9 
when men turn to Gcdjtheyaretaken off from carnal 
confidence, they fliall then lay , A\\mrf\hill not fave us : 
therefore men turn to the creature w^hen they do for- 
fake and depart from God. 

Fourthly, men forfake God in their converfiuion .• 
when they neither jv^/^t rvith God, or worthy of God: the 
waies of fin are departing from God : going into afar 
Countrey^ it is communion rvith Rclial : and walking in . 
waies ot pride, oppreffion ancljncleannefs, it is living 
rvithout Cod.z.xid therefore furely it is a forfaking of him, 
a departing from him* and forfaking of his Truth and 
Worlliip-, is the only and fpecial means thereunto 3 our 
Saviour {ays;^ohn 17. Sancfific them hi thy Truth , &c. • 
Takeaway Trtith, and- ye deftroy Holinefs at the root: 
Let men pretend holinefs whileft they will , unclean 
opinions will ever be accompanied with unclean pra- 

LI- ftifesv 



_ -V ■■ , " " I ■'■" '■ ■■■!■■ ■ .-^ ■ ■ ■ 

258 - Gvii ipith nspphilefl we are with him. 



difes ^ and therefore it is a vam thing for men to hope 
that a holy converfatton can be maintained without 
truth, which is the inftrument which the Lord ufeth of 
mens fandlification^ ^oh 5. 14* he forfake^ God^ that for- 
fakes the fear of the Lord, 

Secondly, What is it for a people to be forfaken of 
God^ Firft, when God withdraws the influence of 
his Spirit from the Ordinances^ that though the Ordi- 
nances continue, yet the influences are gone • it is the 
firft flep of the Lords removing from a people, and this 
is properly the removing or departing of his glory from off 
the Temple •, though the Lord is everywhere prefent , 
yet there was a gracious prefence there • J>eus uhique 
efl^ [ednon eadem uhique pr aflat. And therefore there is 
a darknefs that f /Is the houfe^ when the glory of the Lord 
was departed '^its true, that the Temple, and the Sacrifi- 
ces did continue, but it was but barely an outfide, for 
the prefence of God in glory and mercy was not among 
them •, and therefore when the Lord returns to a people 
in mercy, the glory of the Lord doth in this manner re- 
turn unto their Ordinances, Ezek, 43 . 4. rvhile he r/iay be 
fouf7d, feekthe Lord-^ the time of the Spirits working 
in the means, is the day of falvation , Heb, 6, unto that 
people 1^ there is a ground that drinks in the rain, not 
only of Ordinances^bu^flnfluences.-and the Lord will 
fay, 2^y Spirit JhallfJOtWfvaiesJlrive '^th^iid is an oath 
that may go forth againft a people , and then they are 
undone forever ; for the Lord is mt ara man^that he 
[hoidd repent : and this is the greateft. Judgement that 
' can befall a perfon or a people inthis life .* for if the 
Spirit of the Lord depart from them, an evil Spirit from 
God in Judgement comes upon them : a Spirit of gid- 
dinefs^ a vertiginous Spiritj which doth caufe them to 

err 



God whh us^whtlejl we 4re with him . 259 



crrinall the woite of theix hands .-there is, by fome a 
great talk of coitverfion, that abundance have been 
lately converted ; it is true, if turning unto a new opi- 
nion, or being brought off from fuch a party be conver- 
fion, there aie abundance of fuch turmngs in this Na- 
tion: but fuch a general converfion, thatif we look 
into the converfatioa of naei], yea eyen of. them that 
do profefs Religion and the power of godlwefs, and the 
good old vjay oi\\o\mQk in the prad-iie of it^iseven whol- 
ly forgotten amongft us. 

Secondly, he takes away the Ordinances alfo : the 
pretence of God is in them;hieisby thefefaid lodivdl 
amQ'/?g(l us : now when Gbd departs from a people, he 
is faid to takeaway the Ordinances^ which are the vi- 
fible tokens of hisprefence, Icr, 23. 33. they fay , the 
burden of the Lord: and they were weary of the Ordi- 
nances of God amongft them, faiesGod, thdsjhali be 
jom burden , / will forjakeyotf^ : Nulla pc/lhac erit Pro- 
phetia^Calvin. But what if it be fo < its that in a fpecial Calvin, 
manner that we defire : but confi-.^er, 2 Chron. 7. 20. / 
will cajl this hoiife which I have [anclifiedfor my na?m out 
of my fight ^ and I will pluck you up by the roots out cf m^j 
Landwhich I havegivenyou : when God once forlakes 
his Ordinances, he will the Land too. 

Thirdly, the Lord doth forfake a people, by taking 
away the former afliftances that they have had, and de- 
nying of them to his people ; therefore thepromife is 
//i. 62.4. thou jlult be nomore termed forfaken : whilft 
they were under the power of the enemyjand given up 
into the hands of their opprelTors , fo long they were 
a people forfaken of the Lord, lojh, i.y. I will not leave 
thet^ nor forfake thee: when God forfakes them, they 
fl)all not have the wonted prefence of God amongft 

LI. 2. them:. 



6o ' Ccd with us J whilcjl we are with htnu 



them .'the Lord will neither blefs their counfels , nor 
go forth with their Armies : but he will delight to 
make that people vile^that all their enemies iliould take 
encouragement thereby ^ and fay ^ God hath for jaken 
them: persecute them, and take them, for there is none to. 
deliver them •, as the prefence of Cod is the great ter- 
ror unto all that are round about, he being a wall of fin 
aboi^t them, znd the glory in the middle of them •, fo the 
greateft encouragement to the enemies, is, when they 
(liall fee that Gods people have not the wonted prefence 
or afTiflance of God with them : and they ihall be a 
derifion to all the Nations round about •• ha^ ha, fo 
would we have it. * ■ 

Fourthly, Goddoth forfake a people in refpeA of 
his returns of their prayers, P[aL 22.1,2. My Cody why 
haft thoiiforfdken me? and why art thoufo far from helping 
me^ and from the words of my roaring ? O my God^ I cry in 
the day time^ and thot* heareji not : and in the night fea- 
fon am not file nt ^ and this is the true greatnefs and the 
glory of a people, Deut,^,j, th^t they have God nigh 
them in all that they call upon him for % and this hath 
been your glory in former times m the fight of your 
*nv^*-»/;^-. adverfaries : that you could fay, Ccelum tundtmus ^ c/ 
mijericordiam extorquemus* 

And the prayers of the people of God have been 
thefire that hath gone Of^t of the mouthcs of the people 
of God that hath confumed your enemies on QVQxy fide.-as 
Rev. 115. We did no fooner make our prayers, but we 
might as It were, with Stephen, lift up our ey:s to heaven^ 
and fee Jefus fianding at the right hand of God : tanqnam 
cauljtfu£ Judex (^vindex'.VtMui Go J forfake a people, 
they may cry^ hu-l the Lord will not hear them •, he willjlut 
out their prayers in difpleafure , and will cover himfelf 

mth 



God with usywhilejl we are with him. %6\ 



mth a cloudy that they jhall not fafs through : when God 
takes away the fpirit of prayer from his people^there is 
not a greater Argument that I know, that God doth 
intend to forfake them, and to [hut out thar 
fraycrs» 

Having thusfpoken of the Doftrinal propofition , Vfi. 
let us take the particular application to our (elves .• 
if you forfake him ^ h^ will a If o forfake you ' our own 
hearts cannot but teftifie againfl us, chat there is a great 
for faking of God in the middle of us : look but upon 
the generality of the Nation, and for all manner of pro- 
phanefs we go beyond the word of times : and under 
a pretence of liberty, ev^ry man doth thai which is right 
in his own eyes •, and there is no rnaflcr of reflraint to pit 
them to jhame • It may be the fiulc is immediately to be 
laid upon inferiour officers, but ye know their neg- 
le(5ls, and yet you do not force your own Laws ; mifera 
"vis efl valere ad nucendum '^ It is woful liberty, a liber- 
ty of finning, the horrible oppreflions, fuch as have 
not been heard of: you have made an atfi: againftit, and 
what hath been done upon it f is it only to quiet the 
fpirts of the people ? and to flop their mouthes for a 
time only ? The oppreffions amongft you are horrible: 
the delayesof Juftice, putting things out of one hvind 
into another : So that men know not when to have an 
end, that they rather chiife to fit down indefpair, and 
loofe all, thea toUow buUneffes of the greateft coii- 
cernmePit to them. And which of you in authority that 
have abundance of outward beings, in comparifon of 
m.iny of your Brethren, can abate any thing of what 
you can ex.i(5l for any place or employment thar you 
^?Yt^ becaufe of the cry that is amongft us ^ as Nche- 

^ L 1 3 mi ah 



262 Ood with us^whilejl we are with him. 



wiah dii< N^hem.'^. 15. where is Nehemiahs fpirit ? 
^ Former gov crnom'S rvsre chargeable to the people^ and /jad 
taken of them bread and w we ^ he fides forty Ihekles of fil- 
very &c. butfo did not ly becaufc of the fear of God : what . 
abatement is there of mensfallaries andpayes fthey 
that have abundance ctherwife , that formerly never 
had, and could fcarce ever have hoped for fo much as 
now they have, and yet they cannot for the neceflity of 
their brethren abate any ot it •, and how ftrangely car- , 
nally confident are we < and VQCidy to facr if! ce to our own 
nets, and to fay. Our own hand hath wrought thefe deliver 
ranees for w : and we thmk we have an Army, and^ 
Navy, that IS able to defend againfl: all our enemies •. 
but let me tell you Jf you live upon thefe, though they 
he as the breath of joar noftnls^ jet tt fl)all be as fire to con- 
fume jou^^c, Ifa. 33 II. Now as for the truths of God 
and his Ordinances, how are they forfaken ? all the 
world CO witnefs againft us at this day : and though 
much hath been prefled that way unto a fettlement^yet 
nothing is done : there are (omtthat are enemies unto this 
hiiildifigx alleftabljlhrnentin th-e things of God avoid- 
ed.* and induftriouily itsobfervedby fome (I hope it 
will not prove a Prophefie) that in this Age only , the 
deftrudive work hath profpered in the hand of thofe 

c^ffr-Sliit ^"^^ fi^ ^^ ^"^'^ ^^^^ • '^^^ ^^^ ^^ (;fefl:rud:ive workjlet it 
d^ be undertaken by whom it wilU'yet it hath never pro- 

fpered in any hand : therefore its feared, that Gods in- 
tention in this thing is only to deftroy, and that he re- 
ferves the glory of the building unto the generations to 
come ; But it will be obje(fled, is there not power 
enough in Religion to avenge it felf < Religio content a 
^ ejl viribus fuis-^nec fpoliata efi vifua^ etiamfi nullum habeat 

'Vjndicem* 2 Cor. io» 6, our weapons are in areadinefs 

to 



Cod with us^^hilejl we ^re with him. 2<) J 



to avenge all difobedienc^ 5 5.nci it will be:faid, have 
not we made Laws agaittft clie$n ? Lws againft here* 
fie. Laws againft Blafphemy r* but what are dead Laws 
to living examples / we are exhorted loh. ^,not torz- 
ccinje them into o»r houfes^ and not to bid them God fpeed^ 
&c. Yet you know they htng not this DoBrine : and yet 
who are the men of your counfels ? who arc admitted 
to your houfes /" received at your tables as your chief- 
eft friends but fuch men r* and thofe that you know to 
befuch men, that oppofe and are profefTed enemies to 
the truths of God, in fuch things that you your felves 
know to be truths: And will chat maxime of Mariana 
bear you out:' Princep nil (latuat de Religione : its true, 
Confcience will feek a bribe, if the mind be upon any 
thing, it will colour it over with fair pretences ; but it 
is but a fig leaf e, and will appear fo before God : furely 
you fliould walk in thewaies of Godly Magiftrates 
who have gone before you. Now to which of the Saints 
will )0H turn ? When did ever any good Magiftrace 
plead J that in the things of God^as aMagiftrate,he was 
not concerned < 

But it will be Hiid ^ All this is but begging the Que- 
ftion. For this fuppofes that the Magiftrate is concer- 
ned in matters of Religion 5 which is the thing in doubt: 
I looknot on itasfeafonable.todifpute che,thing now; 
only crave leave to offer .a tew confiderations to you 
about it. 

.Firft, that which may provoke God to forfake a Na- 
tion, that certainly Magiftvates are concerned in .• But 
the^things of ReliiHoaare the great things chut provoke 
Gpd- to forfIikea;Nation5 in£xf/:. 8.5. the Pi^ophec 
faith, th^y have fet f^p an .Iff;age of jealoiific to fro-vokc ?ne 

to 



2.64; God with ns^tplnleUwe are with hhn 



U depart from my fanSiuarj : And the next news you; 
hear is 5 Goddefarts from the City ^ 

Secondly, that ivhicU laies the foundation for the 
overthrow of Governors and Government, thatMa- 
giftratescire concerned in -, but corruption in Religion 
doth fo.'tiike but the example ofa heathen^in E&r, 7.2-3. 
whatsoever is commanded by the God of heaven , let it be 
diligently done for the houje of the God of heaven ♦, for why 
(hould there be wrath uf on the Realm of the King and his 
fon< Nay confider but oneman, its a ftrange inftance 
that Lachifh fliould be called the Beginning of ft n ^ in 
Mich, 1 . 13. why ^Lachifh the Kenite carry ed away Michals ^ 
Gods •, they conquered Luhijh ^ and fet up the Idols . 
there ; this began in one man, and never ceafed till it 
had deftroyed the.whole Nation^brought the.Captivity 
at Lift ; 

Nay I fliould defire to add one thing more-, the 
negled:s in this kind hath brought the greateft Judge- 
ments upon the Church and people of God in the world : 
tvvoorthreemftances I fliallgive : What brought the 
Goths and Vandals upon the We ft ern Empire f the 
negleft of the Arrian Herefie. Becaufe the woman was- 
not relieved^&it Lord brought in thofe barbarous Nati- 
ons for her fuccour .* What brought in the Saracens up- 
on the Eaftern part of the Empire ? why corruption 
in: Religion : they worjhfped Images^ and they refented 
not •, What brought in Antichrift, the.temfle of God 
becoming an outer Court ? there was a general negleft of 
^, the things of God .* and by this means Antichrift arofe.- 
AMJ.i'n' J^xid ^f^fli ft [3il\\^i\\[s yQav Libertatem pirditionis fromi" 
fit, Julian did fuffer all men to tife their own Religion 
v^ith freedom ; leaving every one freely to deftroy 

tbenx-- 



— ■ • - - I 1 ■ I I »l 1 1 . 

God with uSjtvJ?ileJl we are with him, 265 



theinfelvcs : Let thefc things be confidered ^ and I 
doubt not but it will appear that Magiftrates are feme- 
what concerned in the things of God : if you were 
preft to any thing that did not favour of truth , or were 
anyway unfutable to the Gofpel, happily fomewhat 
might be {aid ; But that which hath been preft upon 
you, is only this : Give teftimony for thofe truths 
that you your felves profefs^ and difcounte^ance the 
contrary errors : And I am fure they ^kat are moft 
tender in thefe things andfpeak leaftTnit, {^y^Igne 
charitatis haretici fnnt comhurendi , we muft burn the 
heretick with the fire of Charity : Love the man , 
but hate the error : but not to countenance the error 
by countenancing the man. 

^I fliould now prefs you to confider the mifery 
that will come upon you by Gods forfaking us. I 
will only now ipeak briefly to three things concerning 
it. 

Firft, if God forftke us, all the creatures \v'\\\ 
forfake us : as when God became an enemy at firft 
to mankind, all the creatures alio did become their ene- 
my .• it were no matter for the defertion of all the 
neighbouring Nations, though we wen as ajpeckled 
Bird unto th:m and they all hate us : yet, // God he with 
us^ who cm be againjl us^ but, Tolie Deum dr nullum 
ero ♦, it the glory of the Lord ds-^arted ^ then the Che- 
ruhims lifted up their wings, and are gone : as the voice 
that was heard to fay in the Temple the night before 
^^erufalem was taken, U'lgrcmus hinc^ &c* 

Secondly, if God forfoke us, all the creatures will 
break in upon us .- God hath forfaken him, purfue him 
•and take him : for his hedge, his fence is taken away : 
I will take aw a) the hedge thereof^ Ihall the Lord fay, and 

Mm ' then 



i66 God ivith us^whileU we are with him. 

then a poor creature may comfort himfelf as Saul did 
in the creatures, h^our me before the feefle^v^h^n the 
Lord had rejected him shntii'ishwi cold comfort for a 
man fo to do •, for thy own fervants will then become 
thy enemies. 

Thirdly^there is no one thing that afflids and affeds a 
gracious heart more then defertions •, either in Church 
or ftate, or his own foul , he fears nothing elfe •, all that 
David ftill prayes for, is O Lord^ forfake me not : ohfor- 
fake rne not utterly '^ Lord be not thou far from me : there 
is this difference commonly between a godly man and 
a wicked man : the one fears Gods punilhmcnts ; but 
the other fears Gods departure : and therefore Aufiin , 
.n. It is as with a chad wife and a harlot ; they both fear 
^ ' * their husbands-, H^ic neveniat-^ ilia nedecedat: And the 
reafon is, becaufe the one feeks only bleflings from 
God t and the other only feeks communion with God ^ 
and if he had never fo much from God , yetif he be 
denyed to {eek his face denyed fello)vjhip rvith him , and if 
the Lord do fo forfake him> all things are bitter unto 
him, becaufe the joy of his heart is gone ^ furely, if you 
go on to forfake the Lord, he mil forfake you •, but the 
defertion begins on your part •, if you do not forfake him^ 
he will not forfake you •, therefore fo far as you have back- 
flided from God, return to him, and you have this pro- 
mife, / mil heal your backjlidm^s. 



THE 




THE 



D O C T R I N 




Of the 



lews Vocation 



167 



Preached at Gregories l_>edure. 



R O M. II. 26. 

yind fo all Israel (hall be faved^ as it is rvritten^ Scc» 

pi^m^^ He Apoftle having fpoken in the clofe of the 
^i^f^' former Ch.of the vocation ofthe Gentiles, 
^^jj r5& I w^ts found of them that fought me not:, & ot 
^?>.^i><^.^' therebelHoas,under which is imply ed the 
rejection of the Jews^^^/ the daylong have 
I firctched out my hands to a dtfobedient and gain- frying 

Mm 2 fcofk*^ 



268 T^f-^ VoBrtne of the lews Vocation, 



people": he clofes the Difcourfe in this Chapter, and 
mi^kesof this Chapter three parts •, fixRj Confolatoria-y 
he hath not cafi off his people^ p" clTcJ^ctjo, e confpeBu amo^ 
rvcre , he hath caft them off, but not fo as he will never 
look after them again ^ he hath not fo caft them off; for 
thereis even amongft them, and to come out of their 
loins, who are at prefent rejeded, a feed according to the 
election of grace ^ though thofefour great Judgements 
threatned are come upon them .• there is poured upon 
them the Spirit of a deep Jleep unto this day : their table 
is made a fnare : and their eyes are darknedthat they fee not : 
and they do alwaies horv down their backs •, but thefe 
Judgements iliall not alwaies lie upon them, becaufe 
they are dear unto God, according to the election of grace: 
the Lord hath not caj} off his people rvhom he knew be- 
fore. 

Secondly, Hortatoria : If the Jews were broken off, 
that were the natural branches ^ yet let not the Gentiles 
boaft againft the branches broken off ; be not high- 
minded but fear: for if God [pared not the natural branches^ 
nke heed left he fpare not thee alfo : behold therefore 
the goodnefs^and feverity of God-, towards thee good- 
nefs^if thou continue in his goodnefs-^ if not , thou llialt 
alfo be cut off. 

Thirdly, Prophetical and that is of the grafting in of 
the Jews again, the natural branches, if they continue 
not in their unbelief of what the ftate of the Jews 
ihouldbe w^hen the Lord again fli.iU return to them in 
mercy, and build up the I'abtrnacle of David that is fal- 
Icn down : and this he doth Ullierin with a pr^mium^ as 
being a great truth, and that which he would have fpe- 
cially obferved, / would not have you ignorant of this my- 
fia'k: Wh^trisamyfterie ? a myfterie is fomething 

made 



The Docirine of the lews yhcatiou. 1 6p 



made known by Revelation, and can be known no 

other way : it is from the word m^^v'.i^ua, phU^, 12, lam 
inftrtiBed from heaven : a truth which the Apoftle had 
been taught by divine Revelation .• and though much 
of this is fpoken of and foretold in the Scripture , yet 
there is a fpirit of Revelation that muft go to the open- 
ing thereof, or elfe he could never have underftoodit 
himfelf, nor been able to reveal it or difcoverit to 
others :its true, it was abundantly revealed in the Scri- 
ptures / and when it was dilcoveredto the Apoftles, 
they could fee clear Scripture for it, bat not till che;i : 
they are myfteries till the Lord pleafe to enUghten the 
underftanding to know thefe myfteries : and therefore 
as the calling of the Gentiles is faid to be a mjflerie hid 
in God from A^es and fom Generations ^ind made known 
only by Revelation, £/?^. 3.4,5,6. /r. Ihatthe Gen- 
tiles fliould be fellow- heirs with tne fame body, and 
partakers of the Promife of Chrift by the Gofpel v 
the calling of theGentiles, though abundantly fore- 
told in the Scripture, was arayfterie unto the Jews , 
that they underftood it not •, and fo the calling of the 
Jews may feem alfo a my fterie unto the Gentiles , till 
the Lord reve.il it unto them •, 7<' ^^j^v^a *^ -n ^?cU\eo^; 
Chryfoflom fo calls the Dodrine of the Jews calling , a chrjfoftom 
paradox, and ftrange thing •, A ftrange and a wonder- 
ful thing, and he that doth publilli it, Ihall feem at firft 
to preach a paradox and a new Dodrine .- But what is 
this myfterie .<* Blindnefs in [f iritis hapned untolfrael^ 
until the fulnefs of the Gentile j [hall come in : that is the 
mydmQ.'Blindnef is in part co?ne upon them^-"- ^ ^ ^-'T here 
are three Interpretations,and all true. Firft,;?^;? omnibus^ 
it is not come upon all I(rael,but upon apart -^and foic 
vs to fpeak as the Apoftles manner is, molH locutione^ 

Mm j though 



tyo The T^o^ylue of the lews Vocctmn. 



though it came upon a great part of them, and in com- 
parifon, there were but a few converted unto the faith 
of Chrift, yet he faith it came not upon all , but upon 
part of them only , the whole Nation were not cafl: 

there are many of them now do believe , and many of 
them hereafter iliall believe : and therefore it is not 
come upon all the Jews^ for God had mercy on many 
in thofe primitive times ^ Infomuch that the firft glorii- 
ous Chriftian Church, was a Jewiili Church ; Blind- 
nefs is therefore but in part. Secondly^ rier^om^i^o : it 
is not a blindnefs in all things, but in refpeft of this 
one particular, to fee Jefus Chrift to be the Mefliah , 
and the Saviour of the world, the confolation of Ifrael 
which they expected and waited for^in this refped they 
were under a fudicial blindnefs .■ they that were other- 
wife, lelhtirorjy the fed Jgj^e op le^ zndthQy t\\n\\2id lived 
in the valley of Virion , and knew more of the mind 
of God then all the Nations of the earth befides, for 
in luddh is God known, and his name is. great in ifrael^ Sec, 
fo that there is a particular blindnefs in Judgement 5 
that as God may and doth hide fome objeds from a 
people, as he did Lots door from the Sodomites^ and fo 
the Difciples that conferred with Chrift, their eyes were 
held that they might not know /?/;»•, fo the Lord doth in 
Judgement hide fome Truths & fome Do<5lrines from 
men, that they fhal not feethem.-,2 Or.3.i5.tothis day 
when Mofes is read^ there is a vail upon their hearts , that 
is, in reference unto Chrift , and the things of Chrift, 
which are foretold and fpokenof in the Old Tefta- 
ment •, but when they fliall turn to the Lord, f^^i//i/7 
/fej// he taken away^ &cc, and fo, though they know much 
of the Law and the mind of God, in refpe(51: of moral 

duties, 



ttbn^ 



t .' 



The VoHrtne of the lews Vocation. 271 



duties, and the worfliip of the Lord required of them 5 
yet the intent of thefe, either as Chrift was hid in the 
one, or /is the other rvas a Scboolmafler to bring unto Chri(l, 
fb they had a blindnefs upon their hearts : ablindnefsfo 
In pan was come upon them m* rcfpeft af the objecf : . thus 
we may often note •, men may be knowing in fome 
things 5 and yet have on them particular blindnefs in 
others. Thirdly, in refped of the time ^ itHiallbe but 
in part, not a continual , or everlafting blindnefs ; 
though it hath been a long and dreadful deiertionas 
ever came upon any people, never was any the like , 
therefore the Apoftle (iiith, rvrath is come upon thc?n to 
theuttcrmoflj i Th^[* 2.16, ^'^ ^' "^'^-^^ which may be either 
underftood of thofe particular perfons, as Beza (liies , ^ 
who did oppofe the prefent minifterie , and fo wrath 
might come upon them for ever to eternit^^ •• an everlaft- 
ing deftrudtion, refer'd unto the particular perfons whi> 
did malicioufly oppofe the preaching of the Gofpel •, or 
elfe it may be underftood de atrocitate pcen.t , and fo the 
word is ufed, i Pet. i . 1 3 . Hope to the end^ or hope per- 
feftly . buttheendiscommonly put for the finiihing 
of any particular difpenfation ^ fo the end of judge- 
ment upon the J ws, Ban* 9, 24, 26. and Luke 21. 9. 
the end is not by and by •, and fo the end of any Ju:1ge- 
ment or difpenfation •, the end of the adminiftration of 
the Kingdom of Chrift : i Cor. i 5. 24. then comethtbe 
end \ Dan \2. 9, Seal the Book till the time of the end -^ 
till the time that God hath appointed for the calling ot 
the Jews, and the fulfilHng of thismxyfterie, i Fet./i^.'j. 
the end cf all things ts at kind i, the total defolation of 
the Jewiili ftate and worfliip, not of the end of the 
world is it fpoken ^ So i John 2. 18. This ts the lajl 
time 5 we read. This is the laft hour 5 of what < 

Qt 



■*<l<t»»^1 -— 



172 IhcDcFlrineof the IcwsJ/ocatlm. 

of the world < no, but of this difpenration to the 
Jewiili ftate, before their utter ruiiie •, So, vorAth is come 
ufo/i them to the end ; till the time that the Lord hath 
appointed when they (liall be called , and then the Lord 
rvilt cafffe his fun to depart from them i, and that (liall be, 
rvhen the fuhejs of the G entiles flmll come in ^ then the 
wrath upon the Jews fliall end^and continue no longer •, 
but when the fulnefs of the Gentiles is come in, then 
iliall the blindnefsof the lews betaken off- and thej 
^oallbe again ingrafted into their own Olive-Tree , that is, 
they that were called X^^;;^,w,and were not a Church 
unto God, but were caft off and termed difolate and for- 
faken , they iliall become a Church unto God again, 
znA [0 all ifrael jhalL he faved. By all Ifrael , there is a 
double fenfe of it. 

Firft, fome refer it only to the lews, and fo all Ijrael^ 
- is as much zs tota gens I fraelitica^ thdiwh^rtCxS before, 
even in the time they were broken off, and the Gen- 
tiles grafted in,and furrogated in their place,there were 
many particular perfons converted of the Jews,and they 
were brought home unto Chrift, and added unto the 
true Church of Chrift, but yet the Nation ftill re- 
mained under blindneft, as rejected by Chrift ftill • but 
now, that mercy which was before fliewed unto partis 
cular perfons, fliall now become National, and it fliall 
take in the body of the lewifli Nation, which is yet 
preferved in their difperfions in great multitudes, unto 
So Beza. this great day of ^e free I ^ and they fay,Elfe the Apoftle 
Par. &c. i^^^ revealed no fuch great rayfterie, to fay, that when 
as blindnefs was removed from the lews, then the ful- 
nefs of the Gentiles that come in to the faith, fliall be 
faved, and a great number of the lews -^ for it was 
plain that the Gentiles were converted and brought 

home 



The Docfrinc of the J^ewe vocation^ 272 



home daylie-, but the fubjed the Apoftle had in 
the words, is to fpcak of the coming in of the Jews 
which flioLild be as a new rcfuvrecftion, and there- 
fore they underftood it not of fpintual ijrael^ but of 
ifrael according to the flefli ^ others do underftand 
itofthe whole//r^<r/ofGod5 that is, of the whole 
Church of God, which ihall be made up of Jewes 
and Gentiles, when it fliali be frefented bj ChriB 
unto the Father^ without fpot or )vrincle^ &c. And it 
is a fpeech like untothac^^!';^ 10. otrjer (heep I have 
which are not of this fold^ them 1 mnfl bring in^ and 
ihefe [hall be onefold, and ha e one fhepherd. What is 
there fpokcn of the coavcrfion of the Gentiles, is 
here fpoken of the converliun of the Jcwes, &c. and 
yetthere is a my ftery revealed m it aUb, not to fay 
that the Gentiles converted ihall be favcd, that was 
a thing commonly known, butthat atthecomming 
in ofthe Jewes, there ihall be a greater fullnciTcot 
the Genti'cs brought in,and that the Gentile Church 
fliall be great gaines by the Je with convertion-, that 
as their caflmgojfrvas the inn chin g of the word^ fo 
their comming m f\)ou Id be life from the dead . an d that 
there fhould be a great addition to t'^.c comming in ~ 
of the Gentiles. and a iecond fulnefs of them brought 
in at the converlion of the lewe.s and fo all ifracl 
flmll be faved^ not onely natural Ijrael^ and thofe that 
were furrogated and mgraffed into their Room, but 
alfo thofe that are fuppcraded unto both diele •, For 
as is [i\d^ihe Gentiles jhal come unto thj li^ht^ind Kings ^r ^^ , 
to the bnghtnelje of thy rifing, I mil (end thofe that fapc 
of them imto the Nations unto Tajb:jh^ Pull, and Lad 
toTubal^and^avan , tothelflcs afar 'off, that have 
not he-irdmj fvne, nor (een my ^Tiory, and thej jlu'l dc- 
dare m^ glory among the Gcntii^s^ Eu.65« i^. Sothi^t 

N n v.hcn 



274 ^^^ DoRrine of the Jews vocation^ 



whcnthcfullnefTeofthe Gentiles that God had ap- 
poynted before their call fliall come in -, then blind- 
neffe (ball be take ofFfrom Jlrael^ and they fliall be 
converted to the Lord in a great mulcitudc, A 
national way, that they ftiall become a Church unto 
Chrift, being ingraffedinto their own oltve tree ^ and 
then (hall there come in a gvc^xcr fulnejs of the Gen- 
tileSi even ofmany that never heard of the name of 
the Lord, ^nd (o all jfrael Jhall he faved-^ but indeed 
the enfuing promifc doth feem to reftrain it onely 
into natural ifrael ^ For it is a Redeemer jhall come t9 
Sion, and he that ttwnes away the iniquity from Jacob^ 
Efa.5p.20. And this is the Covenant that I will make 
t¥ith them, when I (hall pardon their fins ; and fo ic re- 
fers all unto//- 4f/, that is, unto the lews^ and all 
Jjrael is ment not a fprinkliag3& fome few firft fruits 
but the whole crop •, and whereas before he had faid 
thoii hitndnef came hut in part upon them^ cfcVe M«f ^3 
Now he faith when their deliverance ftiall come, it 
(hall come unto all ifrael, even unto the whole Nati- 
on, iox their iniquities fmll be turned away by God> 
and they alfofhall turn from their iniquities : All ifracl 
jhajlbeftved: not every particular perfon, buta Na- 
tiolial converfion. All Ifrael, &c. 

Beeingtotreatofthecomming in of the levves, 
when all IfaelihAl be brought in •, there are many 
heads unto which all may be reduced, which orderly 
the Scrip\urc fpeaks there^ which I iliall briefly in a : 
fumme dy^JfluV^ajfet before you at this t'me^ thatL 
may b: at lead an occafion of enquiry into each of 
them, and thereby happily light may be cncrea- 
fcd. 

Firftj there fluU be National converfion of the 
Ir^vcSj wiicrcin agreatj if noctbe grcateft part of 

the 



fFe Do^rine of the fews vocation^ ' a 75 



the Nation of the lewcs that are rclcrved, fliall be 
turned unto the Lord. This fomc oppofc, a Con- 
vcifion they grant, but a National Convcrfion it 
muft not be. 

Secondly, this Converfion (liall be in the height 
of their mifcry, when there ihal be the greatcft mi- 
fery and afflidion upon them, that ever was fince 
their difperiion 5 There fhall be a ttmr of trohble, Juch 
4S there never was fince they were a Nation unto thejame 
time J and at that timey Danids pe'^^'le fhall be deliver ^ 
ed^as many as are fot^nd written m toe book^ Dan. 12. 
I. whtnxhcy i[\^\\ be dry bones ^ and all hrpe fhall be 
faji rvith them^th3.l they {hall fay, our bou^ are dry 
hones ^ our hope is pafl^ and we arc cut ojf for our part 5 
then the dry bones fh.ill live^and they thai fieep in the dujl 
jhallawake^ Ezek. 37. 1 1. 1 2. Beh Id^ On my people^ 
I mil open your graves ^ and caiii" )oii to co'/ne up out of 
your graves^ana bring you into thela;id of iji^ad. That's 
the Lords time of love above all other rimes, when 
men lie wallowing in their blood •, when i:heir hopes 
fliali be lowed, their R edempuon fiiail be near. 

Thirdly> when they are convened, rhey iliall re- 
turn unto Chrifl, and embrace him whom they for- - 
mcrly crucified and rejedled, faying, hv will not 
have this man to rule over ti^-, and his blood he upon m 
and our Children •, but there (liall come a time, when 
J frael and Judahjhall be gathered together) (which nc* 
ver yet was fince their rejc(flion)^/^^//;'^jf jhal appot/it 
to themselves one head^ Hof. i . 1 1 . and this head can 
be no other then Chrifl, whom they ihall then by 
their own cledlion appoint to be as a Head or a King 
over them: its true that he w^as appointed by the Fa- 
ther in his eternal decree, and in the covenant made 
between the Father and the Son before the World 

N n 2 was 



276 The DoBrim of the ^ews vocation. 



was, as he himfelf iaith, / lyas fet upfro/n evcrUjitngi 
it cannotbc fpokenof him as he is God, for it is 
TOpn I rvas appointed^ whcK muft refer into the of- 
Prc7.?'2.3,ficc into which he was defigned iroai eternity by 
the Father , it is the fame word ufed F(. 26. I havt 
let ?nj King ufonmy holj hill of Sion •, but 110 \i^ the it 
hearts (hall be brought abour, and they th^it reje:fci 
the counfel of God aga^nfl thewhlve}\ and would nor 
have him to be their head, whom the Lord had. ap- 
pointed •, now they (hall alfochufe the (lime, and 
. con fent unto him -^ thcj fhdll appoint unto themfelves 
eh^adi&c. In that ddj fhall there be a Fountain o- 
pen unto the.houje of David ^^ and the inhabits its of^e- 
^ufalemforfinandforU'icleannefsy Zach, ij, i, it is 
fpokenof the day of cheir converiion^ as appeares 
by what goes before m the former Chapter^ then 
{hall Chrifi become the glory of his people ifrael 3 hee 
was their glory^ becaufe that of them, according to the 
Jlejh chrifi ca;ne. Rom.g^, But now they ihall chufe . 
him as their glory, and they fhall re ;oyce and glory 
in him, and they fliall in their ictu^nfeek the Lordani 
David their King, Hof. 3.5. that is, they (liall feek 
God aright, according to the way of thcGofpcLand 
with Golpel apprehenfions, they Ihill not onsly 
feck the Lord irom whom they have grievouily re- 
voheds but they (hall feek him in Chrift, and they 
flial conje. to him in the w^y that he hath appointed-, 
that is, m Cririfi.and unto Chrifi: thai! thev come. 

Fourthly, at, their converuon, tnere ftall be 
wrought in them a great and a n-itional. humiliation 
^er, 31, 18. 19. Irvas ajhamedand confounded he- 
caufe 1 didbear ihereproAchof my jouth^ Hof 14. 8. 
EphraimJlhiU fay jy hat have I doe any more with idols < 
I have heard him and objerved him^ &c. Za'ch. 12.10. 

/ 



The Doctrine of the Jews vocation . 2 77 



Irvill-pour upon the houfe of Ddvid^ and the inhabitants 
of ferufalem the ffirit of Grace and fufflication^ and 
thfj flyail look upon him whom they have pierced -^ and 
they jhdll mourn fr him^ and be in bitterncp for himy as 
for an only fon^ 04 he that mourns for his firjl J)irn : 
There [hal be a ^reat mournings as the moirning of Ha - 
dadrtmmon y &c, Jer. 31. 8,p. Behold I ml bring them 
from the North country ^(^ rvil gather them from the ends 
of the Earth, and they jhal come with weepings and with 
fup^fli cation : / wil lead them to Stony thej jhal come^ bnt 
xvtth weeping andfupplications^SccBwt is not this fpo- 
ken of their return from Babylon'! How can it^ 
did they come out of Captivity weeping < It cannot 
be meant fully of that return, though there are dif- 
ferent degrees of the accomplilhment of propricfics,^ 
butifwclookto verfe i. At the fame time^ faith the 
Lord^ I wil be the God of all the Tribes of ijrael 5 and 
theyjhalbemyfeople-j Which can hardly be imagi- 
ned unto the ten Tribes, in that return to be fulfil- 
led-, for they did never return from the land of 
their Captivity unto this day. There were but two 
Tribes returned {vom Babylon^, we never read of the 
returnof the ten Tribes. They went into Capti- 
vity with weeping, and with weepmg fliall they re-/ 
turn* Butiffoit ihail be forrow under fuffering in 
the one, and under the fight and apprehenfion of 
their fin in the other. 

Fifthly, the Scripture fcems to fpeak, as if the 
great meanes of their Converfion^ iliould not be by 
the preacliing of theGofpel^as the Gentile Churches 
are brought home unto the Lord, bat that it {hall be 
by fight ^ and by a vifible appear a^ice of the Lord feft^s 
unto then, IihallaiTert nothing poffitively in it, 
onclygivemekave tofet befo-re you fome Scrip- 
tures 



% 



2-7^ <* ^^ Doctrine cj tne -fzws vccAtiorii 



turcs that fcem fully to fpeak fo muchj Zach. 13.10. 

They Jla/i look upon him whom they have pierce J, and 
mourn. And that it is not barely a fpiritual looking 
upon him with an eye of faith, fuch as the holy 
Ghoft calls, 7'^^. 5. 40. Seeing the Sort, and heUe- 
vingonhim^ but that it is a bodily vifion, and to 
fee him with bodily eyes 5 {or Dan. j. 13. there is 
the Son (fman commingin the clouds of heaven brought' 
to the ancient of daysy to receive a Ktngdome. W^at 
Kingdom 5 fure his Davidical Kingdom, when he 
jballfitonthe throne of his Father David. When 
Chrift receives this Kingdom^it is not as he receives 
the fpiritual Kingdom , and entrcd upon the 
adminiftration of the providential Kingdom that 
was by his fitting down at the right hand of his Father, 
and fo enter as man a(ftually,upon the adminiftration 
of all thmgs : for its plain, that to receive this King- 
dom which (hall be after the four beafts are deftroy- 
ed> Hefhall come in theClouds of Heaven^and they Jhall 
bring him unto the ancient of dayes : he comes atten- 
ded with the Angels^ and they bring him unto the 
ancient of days '^ its true, that Gods comming in the 
clouds^ his riding upo.-i the Clouds •, its that which 
notes out the eminenr,vilible,glorious appearance,of 
hisMjjefty: but its the appearance here of Chrift, 
as hcisihc Son of mil ^ which I conceive is never 
found ro be foufcd in the Scripture, but at the Lift 
day, the Lord ^efi^ P)a!l appear intheclo^ids when he 
comn tQ]udgernint^ As fpok^n of a viiible appea- 
rance -, fo this alfo fliall be, and fo much haply is 
meant, Mat. 2 4. 30. 3 1 . Thenjhall appear the fign of 
the Son of/nan m tfedven^a.^^d then fhall ye fee theSo/i 
of mm comminl inthe clouds of Heaven : I kno\V its 
a perplexing Scripture, yet haply is meinc this ap- 
pearance 



The Doctrine of the J^eivs voca tio i, - 2 79 



pearanceofthe Sonof man, notto judgement, but 
as a figne that the judgement is neer ; that which 
they may be as truly affured of, as t!ie husband-m m 
can hc^xhilthcfummeris neer^ rvhen he fees t/^e fig- 
tree put forth leaves^ &c. and therefore 1 fiiould ra- 
ther conceive there is meant the appearance of Chrittv 
in the clouds for the converfion of the Icwes, and to 
receive a Kingdom, rather then his appearance at 
the day of judgement, when he muft (liortly give 
up the Kmgdom ^ and I am induced rather to f hink' 
fo, becaufe it follows, ^r^d he mil fend the Angels 
with a great J iund of a Trumpet , and they fhal I gather 
together the ele^ from the four tvindes. Which is, I 
do iVDt conceive to be reftreined unto the day of 
judgement, though the Apoftlc doth fo fpcak alfo 
of the general Refurrecfion^ i Cor. 15.52. The Trum - 
pet fhali found ^ and the dead jhall he raifed^ the Lord 
fhaUdefcendfron^ Heaven rvith ajhout^ w'nh the voice of 
the Archangel^ and the trumpet of God y i Thcf. 4. 164 
But when this Trumpet fhall found, all the Nations 
(hall be raifed, bad as well as good, Ele<5l as well as 
Reprobate, and they (hall all awake unto judge- 
ment-, but this is a Trumpet, i\\2^x gathers onelj the 
Ble^ from the four winds: therefore it feemes that 
none rt:iall hear this trumpet but the EUcv y- and that 
it (hall found unto them as fuch, and fhall never 
reach unto the Reprobate, and that inftruiVicnts of 
mercy or judgement arc called Anrds is ordinary, 
and that what the Lord doih eminently, and pub- 
licklyand dreadfully make known his g'Ory to 
them, with the found of a Trumpet, is clear, Rev. 
I. 10. & 4. I. and therefoie it may be fp oken of 
the Lores gathering in the Eled of t'lC Icwes, ha- 
ving not caji off whom he kneiv befjre^ wlio are now 

icattered 



2 8o The Do^rine of the fetps vocatijn. 



fcattered, even into the four windes of Heaven : and 
therefore there is that which feeiiis to incline unto 
this,oftheconverfion ofthe levves 'at firft, (hall be 
by fight and by appearance of the Lord lefns Chrift 
vifibly in the clouds of Heaven, and fo Pauls con- 
verfionfhouldbeas the firft fruits, the Lord fet- 
ting forth him as a pattern to the whole Nation -, his 
converfion was by a fight of Chrift from Heaven : 
a/fd aglortoi^s light that jhone round about him ; and 
fo its probable there thallalfo be, but yet not all of 
them fo converted, but the Lord will take fome of 
them, and make them to beas Priefts untothe 
Lord, and they rtiall declare his glory amongft the 
Gentiles, and (hi!) be inftrumental in gathering of 
them, and tney ihili alfo bring in their brethren, 
(that is) fay fome, the unconvcrtedGentiles.which 
fhallbeasbrethren,t'.enallthe differences between 
them, being taken away. Others more properly re- 
fer it unto the lewes, the remainder of them not 
brought in the firft grind converfion of the Nati- 
on •• for it is faid, Thejjhall brt'ig all their brethren for 
an ojfe/ing unto the Lord out of all Nauons , upoiri Hor- 
fes andcharriots^ andufo^ wild beafl^ into my-holj 
mountain ; So that it may bw fome of them (hall be 
coflvertedby the appearance of Chnft, and others 
of them by the pieachiug of the Gofpci, by thofe 
that are amon^ff them converted:that theii brethren 
going forth to them, and declarmg to them the re- 
turning of God in waves of grace unro their Nati- 
on, and the sreat thnias that he haih done Northern, 
and fo they having a {fint of grace poured out u-on 
them, fli.dlaUo be brought as an offering to the 
Lord. 

Sixrhh'^ The manner of tlicir calling iLallbe ex- 
ceeding 



The Do6trirje afthe J^ervs vocation. 281 



cceding eminent and gloricuSj unto the admirati- 
onof ail Nations, tliatthey fliiiU all fee how the 
Lord hath honoured them. Eft, 60.1, The glory 
oft he Lord is rifen upon them^ Hof. i . 1 1 . Great jhiiU 
be the day ofjezred^k ihall be a glorious day, that 
which (liall make them honorable in the eyes of all 
the Nations of the Earth : that ten men out of every 
Nation under Hea,ven\ha,ll Uj hold of the fctrt of a 
^ewy Andfhdlffj^ we mil go with you, for we have 
heardthatGodiswithyoi^, Pf, 10.2. i5. When the 
Lordjball hut Id up Siin^ he will appear in Glory ^ they 
(hall have glorious appearances of him, fuch as no 
people ever had, and this fliall make them to he the 
defire of all people^ asthey have had a great day of 
, mifery, fo a great and glorious day of their delive- 
rance ihall come, to the aflonifhment and amaze- 
ment of the N'adons : and there are many great 
reafons that it muft be a great day 5 but I cannot in- 
fift upon them. 

Se venchiy, the time of their calling (hall be when 
thefulnefs of the Gentiles is come in, bli,^dnef? fo lon^ 
is happened tint $ them : when the four Monarchs are 
caft down to duft in the period of them, i)i:i>^. 7. 12. 
13. 14. after the deftrudion of Antichrili, when 
the little hern is flainy and his body given unto the 
hurning flame 5 now he comes to receive a Kingdom 
of the ancient of days •, and it (hall be when thefventh 
Angels Trumpet jhallfound^ then the Kingdoms and 
Nations under the whole Earthy become the Kingdoms 
of the L ordandhis Chrifl^ Rev. 1 1 . 1 6. which is from 
the fetting up, the abomination ofdefolation, the 1 290. 
days^which fhal be the year of the lews redemption, 
Dan. 12. II. which is tobefiniflicdfourthoufand 
year after which is 1535. dales, but thefe arc times 
that I cannot now fpeak to. O Eighthly, 



_— „.i,-\s.. 



282 The Docirine af the ^eivs vocation. 



Eighthly, then (liall be amongft them a gloous 
Church, in which the prcfence of the Lord Ihall 
dwell, ¥.s^ek, 37. 27. / rvill fn mv Tabernacle amon^ 

T'^.kzA^'-^h ihem f or ever more/knd di(^\y[\ctc^the na?ne of t heCiiy 

flul hc^ fehovah j})amf?7ahi the L ord is there, R c v. 21?. 

ThelabernacleofGodisrvtth men^ and he will dwell 

with tbem:^ and it is nor in Heaven, for it is newfe- 

rufaUm tk.it comes dow;^/ fi om God out of Heaven .'and 

r^,^^^^^^}^^^^^^''^^^g^^f^^^^^^^^^M^'^^^^^^^ to n^ and 

'^ '" ' "' iheglorj ef.theLord and of the 'Lamh jh dl be h^x^^ 
the light of it^ ^nd trvelve Angels at the fraes ' and 
there fliall be no ufe of die fervice of the Angels in 
Heaven, they are/^;?f/ipr/^4j minijlring fpirtts for 
the good of the Eleli. But when they are gathered in, 
as their Kindom begins with theKingdom of Chrift, 
fo (hall it end alfo •, for he mil put down all rule^ au- 
thority and fower: it is to be underftood, Etiam de 
•princifatti Angelico^ as well asof any othen And 
they (hwall have the pureft Ordinances, Rivers of 
water of Life ^ that is clear as Chrijlal^ not running 
bloody not mixed with fre^ Rev. 22. i. Not bloody 
as is the Docftrine of Antichrift; nor mixt with Fire, 
either of affiidion or contention^as are the dodlrines 
of the reformed Churches, and then fhall be the ex- 
a(3;eft difcipline, allthatlove and make a lye Jhallbe 
without : 2nd the more of Gods order, the more of 
his prcfence 3 2nd his bleffing .* for they jhallfeehis 
face ^ ^and his name fthdl bee written uf on their fore^ 
heads^ &c. 

Ninthly, this Church of the converted Jewes 
fliall be the Mother Church, and (liall be exalted 
above all the Gentile Churches-, the mountain of 
the Lords houfe exalted above the top of the mountains^ 
Ezek . 1 5 . 6 1 . then ^ulvthou be afhamed when 1 jhall 

* . give 



The DoBrtne of the ^ews vocation, 28^ 



give thee thy fifiers for daughters: all the Gentile 
Churches llial know that they do receive.as the Law 
from them at the firft, fonowaboundance of light 
and noundiment-, great difcoveries, of God and of 
his grace 5 for the light of the Moonfhall he as that of 
the Su^^ and the light of the Sun jeven-fold\ and the 
Temple flht/I be opened m Heave n^ and you may fee into 
the ArkofthcTtfiament: allvailcs Ihallbe taken a- 
way, both from the hearts of men. and t!ie myfte- 
ricsof Godand the Ahdita^ the hidden things of 
God revealed, the which fliould then be made ful- 
ly manifeft. For he did not wTite the Word for 
the World to come^but for t!;e Life that now is : and 
therefore there is nothing there hid^ that full not he 
mademanifefls it fliall appear unto the world, that 
he wrote none of thofe divine myftcries in the word 
in vain. 

Tenthly, Then (hall follow great peace and pro- 
fptrity in the world 5 all perfecutions, either from 
Enemies without, or Tyrants within, fhall come to 
an end, 'E\ek. 34. 2 5 . 2 6. / wil make with them a Co- 
venant of peace ^ and ml caufe evilheafs to ceafe out of 
the Land, they fb all dwell fafely in the rvlldernefs and 
fleep in the rvdods^Efa,66» 12./ ivill extend peace to her 
like a River that (hail never be dryed up : that when 
thcencmics(halllook when it will be dry, it may 
be expcclcd in vaine, Lahitur cr labctur : ^^erufalem Zach.i^Ai; 
(liall be fafely inhabited, perfecutions from without 
for the four Monarchs flial bee deftroyed, and 
Sata'^ PDallbebound^ that he fhall not fir tkem up to 
make war againH the Saints y Rev. 20. becaufe their ^<?.f^^:4S;S• 
Princcsbefore did (lay them, and not hold them- 
fclvcs guilty, make nothing of opprefldon, but now 
hefaith^rny Frinces jhall opprejfe my people no more: 

Oo 2 a 



2 84 "^^^ Doifrine of the ^ervs vocation. 



a wall 12CC0 furlongs high. Rev. 21. 16. and for 
pioiperity^ Eia. ^o. 16. 17. &c, fhe j]ull fuck the 
milk of the Gcniiies, and the biejls ef Kings, 

Eleventhly, Over this people lefus Chrift (hall 
in a glorious manner reign, and that in a more cmi- 
' rent manner then he hath done over the Churches 
of the Gentiles \ for /> is the Kingdom of David his 
lather which he is to fit on, a Kingdom which he is 
^^^^.37.25 yet to receive, Ezek. 34. 23. 24, David my fervant 
J^f^.21.26 hejballfeedthem^ and rule over them: I mil he their 
God^ and David my ferv ant as a Prince amongfl them : 
when the dry hones are rifen^ David my fervant fhall he 
their Prince for ever, remove the Diadem^ &Cy he mil 
overturn^ overturn^ overturne^ and then will he come 
whofe right it is. The Scepter Jhal depart from Judah^ 
and they fhall he many days without a Ktngy Hof. 34. 
Any form of government of their own . and what 
then i they fhall feek (he Lord, and David their King^ 
unto whom the Father hath committed all judo-ement^ 
^oh. 5. 22. and in a fpecial manner the Kingdoms 
and Nations over this people, that from his prefence 
their judgement is togoforth^ and therefore he fhall in 
a more ipecial manner be be King of the Jervs^ as be- 
ing his ov/n people, unto whom he hath a right of 
inheritance;more then he has over any people of the 
worldbefides, andyet I do confeffe, I do not fee 
light from the Scripture to afTert the perfonal reign 
of Chrid upon Earth over them , and the Saints 
reigning with him in liisperfon-, I ]^now Aliudejl 
Chrifltl regnare inSancfis-^ Aliud Sancfos regnare cum 
Chriflo : both fliall be in this life in fome fenfe •, but 
yet whether Chrift iliall rule them by a perfonal re- 
-iidence upon earth, is unto me ftill a doubt-, but this 
I fay, the Lord lefus Chrift hath a peculiar right 

unto 



The DQ^rine of the ^exvs vocation. 2 8 j 



unto the Kingdom of the Jews , as he is of the feed 

oi David : And God mil give him the Throne of his 
father David. 

Twclfthly^ The people (hall be exceeding ho- 
ly in this Church, walking in truth and fincerity ^ 
there is afor?7/ of Codlinef^ but there is little of the 
forvcrnov^^ there ihall be much of the power of 
GodlincfTe, of the life of Chrift manifefted in 
them 5 thy people Jha/l be aE righteom , the branch of 
mj planting that 1 may be glorified, Efay 60 . 2 1 . //^ ^ 
the Bridejhe Lambs wife having the glory of the Lord 
upon her ^Vs.^v.2\. 10,11. its true there Ihall not be 
pcrfeftholineffe in the Saints, for tbereis aTree of 
life for medicine as well as for meat^ Rev. 2 2 . 2 . and 
they fhall not be without Hypocrites 5 thofe that 
fhall cleave unto them by flattery , but yet there 
fhall be a glorious fpirit of difcerning even of them 
alfoj and they fhall be without^ not ondy that make^ 
but they that do love a lie. 

Thirteenthly , This Church (lull have abun- 
dance of converts^and their Ordinances (hall be ex- 
ceeding fruitfully to bring in fouls into the Lord, 
Ezek. 37. p, 10^ II. where the Waters come ^ 
every thing fhall live , and there flmll be a mid- 
titude of ffh , even as that of the great Sea ex- 
ceeding many , thy Gates Jlall be open continif al- 
ly not Jhut day nor night ^ that they may bring the 
Tichcs of the Gentiles and their Kings fh^ll be brought ^ 
and they fhall flie as a Cloud ^ and as Doves unto their 
Windows^ becaufe of the glorious Majefty of the 
Lord that is feen araongft them, &c. 

Fourtecnthly, They (hall be brought home in- 
to their own landjand they fliall dwell there, they 
fhall dwell in their own Citie as in the days of 

old, 



2^6 fhe Do5lrine of the ^ervs vocation. 



old , and ^erufalem f})all U inhabited again in her 

Ezek.12'^ ^wn place even in ^erufalem: they jhali dwell in the 

E^ek^S7^^5' land that I gave to Jacob their father^ wherein their 

fathers dwelt , they fhall dwell there even they and 

th^ir children, and Childrens Children for ever, 

Fifteenthly, There fhall be a perfcd: union be- 
tween the ten Tribes, and the two Tribes, and the 
hatred fhall depart, that breach was never yet made 
up. Burthen the flicks pjall become one , Ezek. 
37. ip. The envy of ^udah p^all depart^and Ephr 3,- 
im fhall vey: Judah no more : I wil gather them out of 
n 22 20 ^^^ Countries^ whither I have driven them in my an- 
ger^ and Iwil give them one hearty and oneway^ and 
then Jt\\ov2i\\Jhall be one^ and his name one^&c. 

Sixteenthly, They fhall be the great inftrument 
inthchand^ot the Lord, for to ruine and deftroy 
the Turkifli* Empire , when the Lord fhall bend 
^udahfovhim ^ and fill his bow with Ephraim^ 
Dan. I J .40.44. We read ofthe King of the South, 
whom tidings out of the North^ and out of the Eajl jh^ll 
trouble. There are feveral reafons, why by the 
King of the South,I conceive to be meant the Tur- 
kirt'i Empire, as that which had the next power, 
and exercifed the next Tyranny over the Jews^and 
being come to a height, there is tidings from the 
Eaft and North, troubling the gathering together 
of the Jews, E\ek. 37. 7. when the bones came 
together, there was a great noife, andafhaking, 
and flanding up, they became an exceeding great 
and formidable Army ; and he faith, that theie 
bones are the houfe of Ifrael returning into their 
own land •, here is the tidings that trouble the King 
of the South ^ there the Turk invadeth the glori- 
ous holy Mountain, and then he comes to an end, 

and 



Tke Tfocirine of the ^ervs vocntign. 2 g y 



and none fliall help liim : it is Euphrates mufi be 
dried up to prepare the rvay for the Kings fthe EaJI , 
Rev. 16.12. th^tthey may join themfelves with 
the Wcftcrn Chrifti.ins. 

Scventecnchly, At their returning to the Lord , 
there iliail be by them a wonderfull blefling upon 
all the Gentile Churches , their gain (hail be much 
by it, they were gainers by the Jews re j eft ion , 
their cafting off was the inriching of the World , 
their diminilning the riches ot the Gentiks, how 
much more their fulne^e^ Rom. 1 1 . 1 2 . 1 5 . it fliall be 
as lire from the deadj it is not I conceive fpoken of 
the Jew^s, that there comming in iTiould fae fuddcn- 
ly and by an ad of almighty power asarefurredi- 
on, as it is refembled, Ezek, 37. but it fliall be 
unto the Gentiles, as life from the dead •, that is , 
as mifery is exprefl: by death, fo all joy and happi- 
neflfe is exprefl: by life, it fliall be as it were a refur- 
reftion, put a new face upon the world , that as it 
fliall be a glorious condition upon earth, when all 
the Saints fliall arife and fland upon the earth with 
joy, being perfeded in their graces, and in their 
taculties, foftiallthis be even unto the Gentiles , 
as well as unto the jews^a refurredion. 

Eighteenthly, With the calling of the Jew?^ the 
Kingdome of the God of heaven flidl befetup-, 
that which is nowfo commonly called the fifthMo- 
narchy, fliall begin when the four Monarchies are 
defl:royed, which flial be with the drying up the Ki- 
vc: Euphrates ^ that is, the Turkifli Empire: Its 
true that Chrift hath a Kingdome, during the rule 
of the Monarchies, in the dayes of thofe- Kings 
God doth fet up a Kingdome, but it is a little fl:<)ne 
and it breaks the Image by degrees, and then after- 
ward 



The DcBrine of the J'tws njdc^tion* 



.7 



ward becomes a Mountain , and the Kingdomc 
given unto the Saints of the moft high : Which in 
the Book of D»j;7. 7.27. its meant the Jews, who 
are every where called the holy people, not of the 
Gentile Saint- ^i)4;?.8.24.and 12. 7. andtherforcit 
is they muft take the Kingdome and pofleffc it, and 
it fliall be given to them 3 which is not w^el applied 
by all that will call themfclves Saints and holy peo- 
ple^as if they were to take to themfelves the rule of 
all the Kingdomes of the world. 

Niaeteenthly, Unto this time the perfeft ful- 
filling of all the prophefie of God dot-hbeiong: 
there are degrees of fulfilling the prophecies more 
or Icffe in all times ; but its unto this that the per- 
feftions of the World are referved, Kcv. 10. 7. its 
never before the 7^^ Trumpet found, that the my- 
ftery of God is finifhed •, that is , all thofe fecrcts 
that were in the bofome of God to perform > and 
which he revealed unto his fervants the Prophets , 
all thofe do not receive their full accompliilimcnt •, 
all that God doth intend to do for his people in the 
advancement of his fon in this World , is now ful- 
filled and accom pliihed . 

Laflly, And this glorious condition fiiall 
continue unto this people unto the dayofjudgc^ 
ment •, that they ihall fuffer no more , the Sun 
fhall no more go down, nor the Moon \yith- 
draw itfelf : £pj 60.20. 1 will fer my Tabernacle 
in the middle of them for evermore, £z.fi'- 57. 26. 
bj an everUfiing covenant , and I will -plant them in 
their own land with my whole hearty and mj whole joul : 
and / will never turn awajfrom them to do xhemgood-^ 
there [hall he no more for row ^ nor crying^ all tears from 
their eyesjhal be wiped away, and no more curfe a^they 

formerly 



I ' ■ — '• ■ . ■ ■ ■ r JF»w, 



The Do5irine of the ^e^s vocation. 2 8p 



fprmerlf had^Kcv.22 . 4, theyfhal he caft out of ihe land 
nomoriyScc. There Sun did rife and fer, but now 
fhal go down no more: Thcfe things require fur- 
ther difcuffing then one hour permits : But having 
laid down thefe things in the general, I hope it will 
ingage others to look further into them. 

Thefirftby way of Dodrin on this time. There 
fhal he a great and a national converfion of thefetvs 
unto the Lord:, not here and there a man, but even 
multitudes of them, a whole Nation, alllfrael, 
the whole houfc of Ifrael fhal live , they that went 
before, were but as the firft fruits, Rom.ii 16, 
if the firfl fruit he holy, fo is the lump^ the harvcftj 
therefore all that have been converted is but as the 
firft fruits, in comparifon of the lump, the harvefl 
of that people are yet to come into God, If. 66. S. 
the Earth brings forth in a day^ and a Nation horn at 
$nce^ Efay, 49. 2 1 . / tva^ defolate and left alone ywh 
hath begotten me all theft^ where have they bten? &c. 
And the grounds are -, Firft,they do many of them 
belong to the eledlon of grace , God will not caft off 
his People whom hee knew before s and though we 
can fee none, yet the Lord looks not as men look , 
he hath 7000 in /yr4e/,c^^. when a man cannot fee 
one, ^TiAthe Eleff fh ill attain mercy ^ foreleding 
love wil follow a man til it overcome him,and pre- 
vail with him,and wil overcome. 

2% By rcafon of the covenant made with their Auflrium 
fathers, the) are beloved for their fathers f4ke-j its Prfdejiw4ti$ 
true God doth take children into their Parents co- (^l^^osad ^ 
venam, but they firft \s\ the outwird priviledges of ^^^''^'" ^-^2? 
the covenant, then God breaks them ofi from this P^^^^^*^' , 
alfo , but che Lord hath a time when the covenant 
(hal tak^ place again^and it is by vertue of this cove- 

Pp nant 



282 The DoBrine of the Jervs vocation, 

nam that they do artain mercy 5 the Lord remcm- 
bringthe covenint made with Ahraham and with 
his feed ^ and therefore he wil not caft away the 
whole focicty in the larter dayes, he will return im- 
to them .•igain5and a redeemer thai come unto them 
there is a lecd of eledion runs through their fa- 
thers loyns , and when this feed is brought forth , 
then ftir their fathers fake they (hal be called, 
•^y^. Such aconverfi'^ri we ihould help forward by 

faith and prayer^and fo much the rather^becaufe the 
time approaches, the promifesare even come un- 
to the birrii, and they t'o draw on apace : Confi* 
derthefefix things, firft how fweet wiltheprc- 
fenceof Godtheabe: 2. Tne Sunfhalbe aftiamed 
and the Moon confounded , when the Lord (hal 
reign in Mount S'on^ and in Jerufalem and before 
his ancients gloriou{ly,F/y^ 24. laft. Thenflialirbe 
faid, the Tabernacle rf God is with men. I'^^y How 
glorious wil it be to fee aboundance of Souls con- 
verted every one bearing twins , and not one 
barren amon^ft them. Re V.I 5.8 No man was able 
to enter into the Temple during the time of the. Vi- 
als, now the fmokc being gene many enter in. 
3% To fee Grace adcd m the hfc and in the glory 
of it, which is but Uale in the Cnriftian C hurch to 
fee men walk in the power of the holy Ghoft, be- 
ing as fujiin Martyr calls them, p/f/5-6^Jif 0/ 'tthviklta" 
^ofo/, how lovely and amiable would the lives of 
^ Chriftiansbe, itfhal be as life from the dead , as 
they that have known, nay, had experience in rhem- 
felves of another rcfurrtft:on,(5cc. 4'^^J^ To fcefo 
many lie as dead, wit'-ered branc'-'cs, upon whom 
the heart of God was ""et, and were dear untu him , 
they pitied you , how much more ftiould you pity 

them. 



jheDo^rine of the J'cvps vocatierf. 287 



them, that throtighyour mercy they mi^ht attain mcr- ■ 
95R0m.1i.31. thacis, by the fight and the appre- 
hcnfionofthe mercy that God hath fliewed unto 
you, they may be provoked for to look out for a 
part in the fame mercy that was fhevved towards 
you, when you were loft^the fame wil the Lord ex- 
tend unro them aho, &c. 5^^^y Confider thwit^iheir 
comming in flial be without your lofs , your Com- - 
mingin was with their rejeftion, the rut urd bran- 
ches were broken off^that thou might fi be grafted in-yWc 
can know no reafon for it^but admire the Wifdom 
of God-, asChrifts fpirit was notgiven, becaufc 
Chri(ts spirit was not glorified, c^^. but now you 
may be oi the fame olive TVee^and you may be in the 
famefold^&cc. 6'^^y You have, gr^at benefits by it, 
you have much profit by their rcjeftion , you fhal 
have more by their rcftoration , even life from the 
dead to you^an inrichtng of the Gentiles with greater 
riches , then the Gentiles cin inrich them, for th^ 
Lord Jefus will in a fpecial manner exalt the Kings 
of the Baft, 

Some Objecftions are to be anfwered when (!|j(5cl 
gives another opportinity. As then fuffcr them to 
live among uSjthat they may have the Gofpel prea- 
ched to them,that's die way to their Convcrfion, to 
bring rhem into our land. 

Anf. Firfl:,if they be here, in providence we (liould 
notcaft them our. 2. If tijc Jews did live among 
yoUjthey were to have by the Law of God.no '.?ther 
liberty among Chriftians 5 then the JevviihMagi- 
ftrates were to give the Heathens am ou^ the Jcvvs^: 
ifthey were here, as they were not, tofufferthc 
Gcnti'es amongft chcm, upon the account of aim- 
ing at iiicii good , neither might wc fuffcr thefea- 

Pp a Riong 



2 9 2^ T^^ Vo^rine of the fern vecationt 



mong us3not to abufc their worfliip^or fct up a falfc 
worfhip, prophanethcir Sabboth, orblafphetnc 
their God. This the Jews permitted not to the Gen- 
tiles^nor (hould the Gentiles now permit the Jews. 
3, The ftage & place of their converfioa (hal not be 
in the Weftern parts of the world, where few of the 
are^but/;; the Eafl 4;?4 iV^rf^^&c. Dan. 1 1.44. its faid, 
tjdings out of the Baji and North jhd trouble them^ as 
indeed their main refidence isinthofeparts. 4. It 
(hal not be by the preaching of the Gofpel, which 
is the ordinary way for the GendkSj but the Lord 
will do it in an extraordinary way, A Nation fl^al 
he horn at once-^ therfore thefe are but the weak plots 
©r charitable mif-apprehenfions of men (in this) 
ignorant of the Scripture,and all Labours this way 
will be to no purpofc 5 but let thy compaflionrun 
out in faith and prayer, to bring thefromifetothe 
hirthy &c. 



I ■■! ■ ^ I 1 -i r 



F IN IS. 



/ 



i89 




S 



Hcedlefs 






r F 



Vnacccptablc- 



. 2 K I N G s ro. 31. 

ButJtXwxtooknoheedto rvalkin the 7vay of the Lord Gcrd 
of Jfraelwith hts heart: for he departed not from the fins 
of leroboam which made Ifraet to fin. 

|^^~^|; N the Text are three things principally 
^^ i|:^^ contained. Firft, a great fervice perform* 

%^' WM ^^ ^y ^^^^ ' ^^^^ againft the houfe of 
l^^l^^ i^hah^ and the houfe of Baal^ with the 
^'-^^^'^ Lords commendation of the fame, ver. 30^ 
that he had done well in executing that which was right 

P p in 



#.,^*uA«-''**^>-*'>*>--W. -. 



2 p o Heedkfsjernjice^ unacceptable. 



in his eyes, and had done according to all that was in his 
heart* 

Secondly, a great reward promifed by God in Re- 
compence of this fervicemot exprecio operis^ but ex lar- 
gitatedonantis'^thj children to the fourth Generation fhall fit 
upon the throne of ifrael : whoever is a labourer in Gods 
Vine-yard, (liall not go away without his penny, Mat. 
20. God will fay 5 Call the labourers and give them their 
hire : yea to iliew that he loves righteoufnefs, the un- 
holy fervices of unfanftified men fhall not go unre- 
warded •, only, indeed 5 as their heart is not perfed 
AVith God in tne fervice, fo neither is his perfeft with 
them in his reward / ( for with the ferfcB only he will 
fhew himfelf prfeB^ Pfa.iS.) but the reward fliall hold 
proportion to the fervice : the fervice unfandified , 
leemingly a fervice^ but really a fin .• fo the reward 
ilnll be in it felf a bleffing , but unto them a carfe : 
the fervice temporal only : fo fnall the reward 
he. 

Thirdly, the perfon cenfured by the Lord : though 
God approve, and reward that which is good •, yet he 
doth not juftifie that which is evil •• neither can his love 
to the one, blind his eyes towards the other : his eyes be- 
hold^ and his eye- lids try the children of men. And there- 
fore though he had done this great fervice, yet in all 
that he had done , the Lord faith to him , he did that 
which was right in the eyes of the Lord^ hut. not with a per- 
.feB heart : he took no heed^cT'r. 

Grace is the Law written in the hearty ^er. 3. i^- 
the Table fefhly^ the heart •• the Minifters the pen , the 
Spirit the Ink, andChnfl: the Scribe, which is the 
Apoftles Metaphor,2 Cor. 3.2,3. the word is a mould, 
Rom. 6. 1 j.i-^ouTmoiiQdQTi^orinto which yoii were ddiver- 

ed'j 



Heedle/s fer<vlce^ unacceptable. 291' 



ed', therefore anfwerable to the cutts in the mouldy fuch 
muft be iheimprefTion of the thing moulded by it. Now 
in the Law, the mould, there are two things : Precepts 
enjoyning dwty .• and Prohibitions forbidding fin ; 
now ^ehu had not the Law written in his heart, 
and therefore his heart was not right with God in ei- 
therof thefe. 

Firft, for the Precept, his heart was not right- for he 
took no heed, (^'c. 

Secondly, for the Prohibition, his heart was not 
xl^t : for he def dried not from the fmsdf^ 3cC. Thefirft 
part of the cenilire is upon the unfoundnefs oijc-ou^ in 
refpeft of the Precept .* but Jehu todk no heed ; and 
therein are four things fctting forth his unfound- 
nefs. 

Firft, his inadvertency and inconfideracy, he took no 
heed. 

Secondly, his partiality, hetooknohcedtd Mwlkinthc 
Law of the Lord : :ntegntas objecti. 

Thirdly,his inconftancy fome fteps he did fet in this 
way^ but It was not his walk. 

Fourthly, hisuifincerity ^ he took no heed to walk 
with his whole heart ^ Many duties that his confcience 
was convinced of,he negleded •, there was his partiality: 
The duties which he did were perfundorily performed, 
therein he was heedlefs •, in the beft duties that he did, 
he had felf-ends ^ his whole heart was not in them, 
there was his infincerity •• and the duties that he did fet 
up, he did take them up and lay them down as might 
ftand with his own worldly and by refpeds: he did not 
walk in them, therein is his inconftancy .- and in them 
all his hypocrifie. 
Before I come to thefe particulars,! will fpeak a word 

P p 2 * to 



• ■ ■ ■ — ~~~~~" 

202 Heedlefsferyice, unacceptable* 



to the particle, nat^)- s*? ^^inn It may be rendered^ ^^i 
lehti: but becaufe kfetsfor^the unfuitablenefs be- 
tween Gods dealing with 7^/;/^, and his towards God > 
therefore our Tranflators have fitly made choice to ren- 
der it here by the difcretive particle, ht : God had of 
an obfcure Captain taken 7^?^// from amongft his bre- 
thren 3 and fet him upon the Throne of Ifraei : ad- 
mitted him to the higheft earthly honour : neither was 
this honour perfonal barely as fome of the Kings of 
Ifraei was^ but hereditary : God had as it were intailed 
it to his pofterity, and fpake of his houfcfor a- long tim^ 
to comc^ to the fourth Generation : for which David was 
fo thankful •• lutyet lehu took no heed. 
DMrin^. All the outward blefsingi in the world will never allure 
an unftncfified heart toferve God in fincertty ^ unlcfs Gods 
^race anii Almighty Power go with them, 
DoclrUe. ^ Notto ferve God with aperfecf hearty after a man hath 
had experience of the Profitablenefs of the fervice/is a 
wonderful aggravation of his fin. Who would not have 
reafoned , God hath for one fervice raifed me from a 
meer man to be the head of all the Tribes of ifraei ^ what 
will he do for me if I go on to ferve him ? if a tempo- 
ral reward be fo fweet. what is an eternal if he fo 
far rewards an unfound, what will he do a fincere fer- 
vice, wherein my heart Ihould be perfed with him ? 
furely the Holy-Ghoft hath not faid in vain^ r^^ mer- 
chandt^e of wifdomis better then filver^ &c. Frov, 3.15. 
and all thou canfi defire cannot be compared to it •, and 
what cannot a man defire < Mountains of Gold , Alps 
of Gold, fholes of pearl: but yet the trading in it, and 
the returns^y it, are more profitable then any tempo- 
ral thing a man can imployhimfelf in .• yet fo blind is 
the heart of a natural man, that he canrfot deduce out 



3 

of 



—— - H !■■ 11 - 1 I ■ 

j;' Heedlefs JerVfce ^ umcceptahle. 2 9 j 

of fuch premites fuchaplain inference^ fuch an eafie 
connexion. 

Behold, firft a great engagement : we hold our fclves 
bound to all fervices that are lawful unto our benefa- 
ftors •, God had fet Ich^i in the Tlirone, and then he 
took no heed, drc. 

Secondly^ behold a great encounigement .-he that 
luch found one way gainful^ will be encouraged to the 
f:une again; and he that harh found a fervice profitable, 
will afterward in the fame fervice be more abundant r 
and though he had found one fervice fo gainful to hnn 
as a Kingdom^yethe tooknoheed either he took no 
care at all to do the fervice , or elfe^ which is more 
probable, he took no heed to do it i^cceptably, top^rve 
h'lm acceptably with a reverent a.vd {^oa/y fcar^ as the Apo- 
ftlefpeaks, Hi'^. 12. 28. 

But I come to the words themfelveSj and in them to 
the firft part of leht^s ceniure^ his inadvertency : he took 
i3oheed : in theori^inaL 1^'^' «n*? the word fi9:nifies to 
keep or obferve with exacftnefs , or the greateft dili- 
gence, that may be , lofl). 6. 18, jndjcw an) wife keep 
your f elves from the ctirfeJth'in^^ Pfdl,\^o. 3. "il^ "lDii^^D^C 
Jf thoH Ihouldeft obferve^ or (Iraightly mark 'v;hat is done 
amifs^ who fhalll jland ^ and the Septuagent puts 
Toc7i>^«', v/hich is commonly ufed by Chiift in the 
New Teftament^ for all manner of heedfuhiefs , diU- 
gence, and exad obfervation •• lehu did not take heed, 
he did not obferve, he did not ftridly and carefully 
mark what he did in the fervice of God, that fo he 
might walk before him with a fcrfecf heart : Here is there- 
fore, Firftjanevil thing he diJ take no heed,andthat 
was his fin. Secondly; an evil fign, he took no heed^and 

Pp 3 there- 



294 Heedlefs fer<vice^ macceptahle^ 



therein did manifeft his hypocrifie and unfoundnefs 
of his heart. 

Firft, it is an evil thing, he took no heed , and that 
was his fin .• now becaufe omms fjegatiofundaturi^affir- 
matio^e^Sc therefore here is the neglefted duty fuppofed 

alfo. 

- And fo we have inthis frfi particular three things 

confiderablc. 

Firft, here is a duty iinplyed, and that is heedfulne[s in 
walking towards God. 

Secondly, a fin reproved, heedlefnefs. 
Thirdly, a fign propofed, and that is, this is made a 
(dangerous fign and note of hypocrifie ; A falfe and un- 
found heart. 

Firft, the duty implyed is heedfulnefs , carefulnefs , 
exad: obfervation in all a mans dealing with the Lord. 
The firft thing that the Text prefents to our view is 
this • 
1)^i>Bcke, He that rvillferve God acceptably^ mu(l ferve him heed- 
fully : we may obferve it enjoyned in the two great 
Ordinances of Hearing and Prayer : in the one God 
\ fpeaks to us.andin the other we fpeak to God.£r J 5 . i, 
^ ^ the wife man direds us in the performance of all man- 
ner of fervices towards God^ fpecially thofe that con- 
cern his own immediate worihip .* and the rule is , look 
to thy feet ^ or keep thy feet, obferve thy feet •, for the 
fame word is there ufed, "^^-3^ ^^;?//<j/^r/^/?)frt?^j^, be well 
advifed in what thou doft. Ponder the path of thy feet ^ 
Prov. 4. 2 5,- when thou comeft to perform a fervice un- 
to God-, this is the general rule : then in particular he 
defcends to the duty of prayer, and faith , he not rafh 
with thy month ^ weigh well thy petitions and the na- 
ture of them and grounds of them, before thou venter 

to.. 



-* ^^ - ■■ ■ ■ ■ ■* ■ ■ ■■ ■ ■ .^11 ■■ ■ . ■ I ■ , ■ .■ ■ ■ II ■ ■ ■ ■ ■■ ^. ^ ■ , ■ ,, ^ ^ ■_, - ^ 

Heedlefs ferVice ^ unacceptable. 29 j 

toput up any in the name of the Lord ; und <io r:ot ut- 
ter a rafb raw indigefted prayer before the Lord : and 
to this end, look well to thy heart, that is, be not hafty-, 
for it is a hafty Spirit that caufeth a man to be rafli with 
his mouth .-therefore let thy watch fulnefs begin there •, 
for out of it arc the ifjues of ///^: heed fulnefs in the heart 
will prove a door to thy lips , aud a bridle to thy 
tongue .• So that here is all heed required^keep thy feet, 
be not rafli with thy mouth, let not thy heart be hafty , 
let not thy mouth caufethyfefh to err. The like direClion 
is given concerning hearings by him that is greater then 
Solomon^ Mark. p. 2^. Luk, 2^.8, iS take heed how 
and fvhatyofi hear : he that hath ears to hear let him hear .* 
that iS:, feeing God hath given his word^and great is the 
company of his Preachers , feeing alfo he hath given \ 
you ears to hear, and underftanding to profit by it, and 
ieeing your ears are allowd to hear fuch tbings,let your . 
utmoft diligence be feen in it ^ come not to hear unlefs 
■you bring your ear with you; tike heed xhiu you hear- 
let not the duty be negle(fted-, and when you hear^ take 
heed both to the matter, and to the manner^ take heed 
what , and take heed how you hear 5 and this heed the 
Apoftle expreffeth -^^ <^c-.Tp .i^^ojixei ,, or more excellivc 
heed, more abundant, leaft at any time ^^^^'p'-'^Jy-^'j 
we prove leaking velTels, and fo fpillfuch precious li- 
quor, Htb. 2. 1, therefore to prefs upon you the necef- 
fityof this duty.* Firft, the right and ferious confide- 
ration of the nature of that Godwith whom we have to 
do^ Heb. a^. 13. will much in force it, if a mans heart 
were but biUanced with it when he comes to perform 
the duty. 

Firft, if we confider his greantefs and majeft , -^where \ 
"atuefsis amon>^ft men (who if compared to him , 1 

/lYP 



ore 



are 



1^6 Htedlefsfer'Vtce^ tmriCceptaMe. 



\ 



are lefs then nothing and vanity, yet they expeflin fer- 

vices exadlnefsanrvverable -^ which is kivct. by Solomon 

as a grouad of it,£cT/. 5. 2. he is tn heaven., and thoa 

art u^on earth ; therefore look to thy feet ^ and Lithj words 

be few: Con ficier therefore. ^^ /Vr^^/^/g-^ and lofty one 

that inhahils eternity^ that dwells in the high and holy. 

flace, I fa, 5. 7, 15. Mat, iS. 10^ Ezek.i.^oh 16. there- 

ioY^ Chnft direifts usinprayerto look upon God in 

heaven. Mat, 6, 9^ that beholding him in his greatnefs 

and glory, our hearts may be over- awed, when we come 

before him in his Ordinances, Rev, 4«253» 

V Secondly, if we confider his hohnefs, therefore the 

Angels are faid to \ytfull of ey£s round ahout^ ( that is ) 

as it were made up of nothing but heedfulnefs and 

Vvatchiulnefsinallthefervices that they perform unto 

the Lord : and what makes them fo to be < it is be- 

caufe they behold God in his holinefs and purity y 

ifa. 6. 21^ 

y Thirdly, ?s a Judge, Rom. 2. 14. ^oh. ti, 48. Gen^ 

9. 1 5 . and that for this caufe he puts no confidence in his 

Sarnts^ he charges his Angels with folly ^ ^ob 4. 18, 

£zek. 2. 13. 

Fourthly, if we confider his fpecial Prefence •, it is 
true, that becaufehe is everywhere prefent, therefore 
a man Ihould walk before him and he uf right .^ Gen, 17. i . 
but, when we comedo to him fervice^he hath promifeda 
more ipecial prefenxre: he walks in the middle of the Gol- 
den Candle (licks. Rev, 2.1. in the Temple /it is faid ^ the 
^^hry of the Lord was there y Ezck, 8f 3, 4. there he will 
?neet^ and there he will blefs^ Exod, 20. 24. and to note his 
fpecial prefence, it is faid, 2 Or. 6 16. \vcuy,<Tai9dvToiu 
I dwell in them, and that is not at once and no more,but 
at all times : Gods fpecial prefence: he faith ^ / will fet 

them. 



■taMMiyik 



A-w..j;^ «_ 



HcedlcfsferVice^ unacceptable. 297 



themkfore mj face fcr every Pfil. ^i. 12. Now to neg- 
left God when 'he is prefent, and to provoke htm to his 
face 5 that is made a great aggravation, if.u 55.3, that 
lliews a m:m hath caft off all fear. 

"• Fifthly 3 if you confiderthe jeaioufieof God, which \ 
is the argument ufed by that good man /(;/i//^^ 24. ip. 
'jou cAfiriOt (ervcth: Lor d^ for he is a jealous God : his fcope 
is not to deterr them from fervice^ for he exhorts them 
thereunto, as we fee ver.i'; .but he faith, ye cannot ferve 
the Lord •, to Ihew the difficulty^how hard it is to ferve 
him acceptanly , that they might do it with the more 
fear, care, vnd heedfulnefs: and the ground of it i^' for 
he 14 a jealous God ^ Now jealouhe is exceeding obfer- 
vantandquick-fighted, takes notice of the leaft neg 
lectS3.not only fram aCoinval, but alfo from the per- 
fon on whom God hath fet his love •, foon takes no- 
tice of the leaft (light and negleft, and h:iving once v.- 
ken notice of it, we know that it doth make deep im- 
predion upon the heart-, ioijealonfiets cruel as the grave y 
and is as the rage of a man\ Pro. 6. 34 Cant, 8.6. n 

Secondly^ yet to prefs it further^ Confider the rule p^^'^ 
of this fervice^ 'or as a Chriftians fervice muft be ipiri- 
tual , (o it muft be regular , Gal, 6 10, rr,'.^ p.^r t.Vv, 
according to this rule : it muft be canonical obedience in 
afpiritualfenfe •, as the whole fervice muft be reafon- 
abie fervice 5 fo it muft be ivorci'fervice ^ Rom. 12,1. 
therefore ^^K^'y^i k^t e;,.. it may be rendered, either reafon- 
able fervice , or Kvord- fervice : and io the fame word is 
rendred by ourTranflations . foin i Pet. 2, 2. ri?ovr<oi ^ 
JoKc: ylK'j., jsjot the reafonahle (incere milk^ but thefitJcere 
milk of the wcrd^ that rve may grow thereby •, Now /Aqui- 
nas tells US5 that if the Carpenters hand VvTre the rule, 
he could never ftrike awry-, but becaufe it is not, but he 

Q^q hath 



2p 8 Heedlefs jcrVtcey unaecej^table. 



hath a rule without, according to which every ftroke 
muft be regulated, therefore unto that he muft take 
heed : fpecially, if we confider in this rule thefe four 
particulars. 
I Fir ft. it is a ftraight rule • there is no turning , no de- 

\ ft£t:[oi: tk Ldjv isholj^ Rom 7. 12. perfe^^ Pfa.ip.7. 

it omits no diuy, it bears with no fin,it is aftraigktgatey 
4 ndrrorv ji?jy. Mat. 7. 13, (4, there is no rule that ever 
mail made^but it hath ftiU been too Ihort^and there hath 
been fomethiag in particular not determined by that 
rule.' its not fo here, neither m the anions , words , or 
thoughts of the heart ; therefore David faith , / have 
jeen dienddf fdl perfection : look upon the moft per- 
fed and exad; Laws of men, and there be defe(5t>ia 
them •, a man may be able to look to the end of them, 
and fee where they do iiA-^but thy commandment ts ex^ 
ce.edingbrodd % it reaches to all perfons, places, times,, 
atflions and thoughts •, he could fee no end thereof 
wherein it was defeftive, it had fuch a latitude , Pfal, 
119. 96. and the more ftraight the rule is, the more 
we ought to take heed leaft we ftnke afide to the right 
or leit haad .* therefore in refped of this rule,il- in any 
thing, that counfelof Solomon is to be taken , let thine 
eyes look right on-, and let thine ^j.e lids look flraight before 
thee^ Frov 4 25. 

\ Secondly , it is alCo a fpiritual rule, the Law is ffiri- 

tual^Rom. 7. 12. direds not only the motions of the 
body, but alfo of the Spirit*, it is the candle of the Lord: 
the Spirit enlightned by this rule, fe arching the inrvard 
farts of the belly y Prov. 20. 27. opening the treafures of 
darknefs , discovering '^^y-^-^^ thV «/<? p^uV«^, the hidden things.. 
of darknefs , and the counfels of the Lord^ i Cor. 4.5 . dt- 
vidin^betmeen the [oul andthc Spirit^ the joynts and the 

mArroM 



1 TTJ 



Heedlefs/er^ice^ unacceptable* 290 



n/arrorv^ andii adifcerner of the fecret purpofes and interns 
of the hearty Hek 4. 1 2 . Now the foul ot man being the 
aft of the body, is far more aftive then the body^ 
and the thoughts and motions of it are infinitely more 
in number, and more fuddenly and unobfervedly break 
forth then thofe of the body- therefore he that will 
keep clofe unto the rule, had need as the Apoftle ex- 
horts, ^/x/^r /^^^^/^^^ //rxP^/-. i .19. 

Thirdly, Confider alfo the umVerfality, and reality V 
of the Law • the Holy- Ghoft calls it therefore 
V9^!,v ^d.7i}. K)v, ^am. 2. 8. that which is m all thini^s the 
higheft Judge.'from whence, though qnatenushabet rati- 
onem foederis ^thci:^ is^yet quatenns habet rniionem re^^uU 
there is no appeal-, from the Law in the point of the Co- 
venant and curfe there is : butin point of obedience 
there is no appeal : So that there is now but one La w, 
one God, and one Judge, and on^ Hell, to the higheft 
as well as to the loweft .• and there is no appeal from it; 
this Law hinds Kings in chaim^ and Nobles in fetters as 
wellasthemeaneft, Pfa. 149. 8. Now had not a man 
need to give heed to (uch a Law, from whence there is 
no appeal, but if a man be caft,to the fame Law he muft 
ft ill Hand.? 

Fourthly, Confider further the harmony and cohe- \ 
rence of this rule •, they are like E^kils wheeles , they 
do one involve and include nnotker, 'T*^^^- 2. 10. ^^ 
that breaks one^ isgtilj of all : the whole Law, an"d the } 
fame authority is wronged-, and the fame difpofition of 
heart manifefted in one, that v/ould be in the breach of 
them all .* and would furely Ihew it felf if there were 
occafion, and opportunity to draw it out: and it is the 
want of this right knowledge of the rule, that makes 
men fet light by many fins, and count them fmvUl, be- 

Q^q 2 caufe 



700 Heedlefs ferrv'tce^ unacceptahle^ 



caufe they look not upon the Law brokenin refpedt of 
its harmony, and dependcrice , andfo fee not them- 
felves guilty of all - bat that maa that fees the great- 
eft tranrgieffion in the leaft, and fees the whole Law 
broken in every deviation, will fay that he had need 
tak# heed that he tranfgrefs not in one , leaft he make 
himfelf guilty of all. 

Thirdly, yet to prefs it farther , Confider the per- 
fon who thou artj that doft perform the fervice , and if 
thou be but well-acquainted with thy felf^thou (halt fee 
great reafon to be exceeding heedful when thou comeft 
before the Lord, and that in thefe particulars. 
(^v^ FiriL 5 Confider, by fin rveare become unprofitable y 

f<i)\ iVt^ ^om. 5.12. drois and chaff, fit for nothing- and unto 
n ^^^;,^rh this add our enmity unto God* w^e are naturally <?;^^- 
^ mks in our mirids^ through evthvorks^CoL i. 21. and this, 

takes off a mans heart .* that as by fin he is made un- 
profitable^ fo he hath no mind to do God fervice .* for 
he is an enemy in his mind ; now ^^•hat a mans mind is 
not on, unlefs he give diligent heed , he will quickly va- 
nifli in his own thoughts . aad tender to God but his 
labour and bodily exercife, and no more. 
-y Secondly, in all our fervices unto God we are full of 
ignorance : we know not how to pray^ or what to ask^ Rom. 
8. 26 therefore Chrift offers daily v7T^^i^^7i}.A^ cLyvcY\- 
uri'Tar^ Uch, 97. for the ignorance of the people in the 
fervices that they do perform. Now the lefs acquain- 
tance a man hath with any thing, the more heed he had 
need to take-, elfe immediately he is like to inifcarry : 
for ignorance is the mother of error : no man wonders 
to fee the blind go out of the way. 
^ Thirdly, there is in all our fervices much forgetful-. 
aefs inrefped of the things we do know / ye have for- 
gotten: 



Heedkjs Rrni^ke^ unacceptaMe.^ ^ot 

gotten the exhortation^ faith the Apoftle, Beb. 12.5./ 

i thought 'Toodto pit J OH tn remembrance : though you have 
' knoiv^ ^ been eftaUijlKdm the prefent truth^as 2 Pet,i. 12. 
therefore a man had need recoUcft his thoughts , and 
take in the whole rule, that (b he may not afterward 
fiy 5 it was an ovcrfght •, and his confcience condemn 
him in his own account. 

Fourthly, even in thofe things that we do remeni- V 
ber, and actually Coniider^ yet there is much dulnefs, 
and deadnefs, and unmoveablenefsin the affedions to- 
wards them : je are dull of heaying.^ Ueb, 5. 1 1.' there- . 
fore a man had need take the more heed to flir up him.- 
felGand to awaken thefe^as Deborah doth^ Awake, awake^ 
ludg, 5,12. and as Davidy Arvake mj glory awake lute and 
harpy &c. P[ul, 5 7. 8. therefore a man had need to whet 
and fliarpen the rule upon himfelf as well as upon 
others . SeeDeut, 6. 7. the wordfigmfiestowhet^liiar- 
pen, to repeate often, and wiih intention. 

Fifthly, there is much raflinefsandinconfidenicy in 
all things that a man puts his hand unto-, fpecially in the 
fervice of God : and therefore Solomon well fiiw it to be 
an evil, and our nature w^as prone to evil •, for he would 
nev^er have given that preventing Phyfick, EccL 5.2. ^ 

be not rafl) with thy mouth. Whereas he faith , the heart of 
of the Righteous teacheth his mouthy Prov, i5. 2}«a. he 
fpeaks that fpecially , becaufe Gods word in his heart 
he hath well digefted .* there is in the beft men much 
precipitancy , many over fights , much inadvertency: 
there is folly andy/iadne{s in the heart of a man ivhtle(l he 
li'veth '^ Eccl. 9. 3.and both are hafty : there[orea m?.n 
had need take heed to himfel f . 

Laflly^ therq^ much loofnefs and vanity in a mans 
thoughts, ler. 4. 14. how long jl) all thy vain e^;^piy 

Q^q J thoitghts^ 

. / 



\ 



2oi HttilefsferVtce ^unacceptable. 



lla^C>h 



thoughts^ that have nothing in themj lodge within thee ! 
that when a man fets about any duty, his, thoughts will 
not keep to the thing in hand, he likes not to retain God 
in his knowledge^ Rom» 1.28. the mind of man will ne- 
ver leave toffing from one thing to another , till it fliift 
out thoughts of God, and of the fpiritual part oF du- 
ty ; alio mans mind in a duty converfing with God , is 
like one thatlooks through an Optick-glafs upon a liar, 
with a palfey hand : it is long before he cm ken and 
difcern it, and as foon as he hath found it, fo unfteady 
is his hand that he loofeth it again •, and fuch is the tin - 
Jleadtnefs of our thoughts in the mo ft ferious fer vices. 
Now feeing it is fo 5 if ever a man will ferve God ac- 
ceptably, he had need ferve himheedfuUy : take heed 
bow you hear^ watch unto prayer ^ Mar. 13. ? 5 , 

Secondly, here is alfo a fin reproved, and that is 
heedlefnels •, but lehu took no heed, or did not diligently 
ehferveto walk^ &c. hence, 
4 J !f<)h Heedlefnefs in a mans converje with God^ is a provoking 
evil. 

F^rft 5 It is fo by the Lords own fentence and cenfure, 
/p. 2p. 13. This people draw nigh tome with their lipSy 
hut their hearts are removed far from me. E\fk. 

V Secondly, it is fo by the Saints own confeflion, ffa, ^ 
6^,6j. Our righteoiifnefjes are ai filthy ragS'^there is no:ie to 
call upon thy name^ and thatflirs up him f elf to take hold of 
thee, 

V. Thirdly, It is fo by Gods juft Judgement, as in - 
2 Sam. 6.7. where U\z>ah without dueconfideration 
did touch the Ark, not being thereunto called,it is faid, 
the Lordfmote him for his err our ^ or as the word, ^'^7\-TJ 
for his rafhnefs a?id forget fulm[s^ md he dyed befort the 

Lord. 



I 



^AL^ 



HeedlefsferVtce^ wiacceptahle. ^o} 



Lord^ Now to prefs this upon you alfo , I defire that 
thefe particulars may be well confidercd. 

Firft, ordinarily, according to your care and heed in 
the duty, To will God meafureto you grace , and pro- 
fit by theduty. Mar. 4. 34. Look rvithrvhat meafurc jou 
mcet^jlall he meajnredtoyou aga.in : that is, look what 
meafurc of care and preparation you bring to the ordi 
nance, fuch a meafure of fruit and profit Ihall you carry 

from it. 

Secondly:, when either Judgement (liall come, or I 
God thus open thy conicience ii\ ficknefs or death , all 
thefe fervices that thou haft heedlefly performed , thy 
fpiritin them will fade away as leaves nipped with the 
wind, and a man Ihall have no comfort in them at all, 
if a, 64. 6. wcfdde aw Ay as a Icafe tf^.our iniquity : that 
is, the iniquity ot ourrighreoufnefs,^^^ tniquitj of our 
holy things : whereas the duties of godly men that have 
life , and care, and fubftance in them, their leaves flmll 
not fade, and their fruit Pui'l not be conjumed -. -Ezck. 
47. 12, 

Thirdly, Confider the ofcner a man doth perform 
duties in a heedlels manner , the worfe he wiil.daily 
grow- and what good foever he had in him before, will 
fu rely decay ^ Z^.*t. 8. 18. Take heed how jou hear -^ for to 
him that hath- Ihall he giv en-^and from him that hath not , 
\hdll he taken away •, he that ^in not up the meafure of 
grace that he hath in the duty , he will furely grow . 
worfe after his performance : for in the Scripture fenle^ 
tdem efl non habere ^ non uti. 

Fourthly, there is no fervice that thou performell 
heedlefsly but thou art in danger of fome temporal \\ 
Judgement • we fee iV^/^^?^ and Ahihu were confumed 
with fire from heaven. Lev, 16, 2. And U\z.ah 2 Sam. 



304 Heedle/sferruice^ unacceptable. 1 

6. 7. and who can promifehiiirfelf fecurity from the 
Hmic puniinment that doth go on in the lame 



lin 



//rv^ ri^ ■ A^ Fifthly, hereby thou finneft againft a cloud of wit- 

^ r,n neffes, the bleffed example of all the Saints : and it is 

P'^y^ in fome reiped a greater Aggravation o- lin , to fin 

againft Example then againft Precept^ becaufe rhe one 
hath a ftrongerhand upon a man then the other •, p/a^- 
ceftAducunt,exemfLttrahiint ^ look to Abraham the T ci- 
ther of the faithful y fee how heedfully he walks with 
God, Geru 18. 27, 30* Seang I have taken uf on me to 
fpeak to the Lord that am hut du[t and af]v^s : and then by 
and by, Oh let not mj Lord be ^ngrj^ and I will [peaky &c. 
Ltcob is humbled that he was not fo aware ot the pre- 
fence of God , as he ought to have been. Gen, 28. 16. 
and David was afraid when the Lord had made a breach 
upon them^and cryes^ oh [Jjall the /irk of the Lord come 
tome I and durft not remove the Ark till he had en- 
quired of the mind of the Lord, 2 S^^m, 6. S^p. 

Laftly, it is a fin againft great mercy ♦, thou 

fliouldeft ht /I vcQel of honour fitted for the maflers ufe -^ 

>^ and in this refped: godly men prize their fervices above 

their comforts •, Andamongftthe glorious promifes , 
FfaL 10 I j.ConddQiL this^ he prepares the heart to pray, 
and caufetb his ear to hear : he will accept the heedful 
fervice ^ and will give much grace : to them that hear 
(lull more be given^ Mark* 4. 24. elfe Mar. i. 14. Curfed 
be that dcc-Jtver that hath in his flock a male , and offers to 
the Lord a corrupt thing, &cc. 

Thirdly, this is not only an evil thing, but an evil 
fign alfo • and fo here made by the Holy-Ghoft a fign 
ot hypocrifie and unfoundnefs of the heart of lehu : 
hence this Doctrine, 



[ 



\ 



HeeMefsfer^ice^ macceptahle. jQr 



t^ conjldnt heedlefnefs in a mam converfe with God^ is 
a dangerous fign of an unfmnd heart ^ If a, 29. 13. they 
draiv nccr to me with their lip •, but even while they did 
lb, they took no care to bring their hearts with them , 
but they were removed from the Lord.* and this heed- 
lefs performance was a fign oftheir hollowuefs and un- 
loundnefs : So Chrift faith of the Pharifees^ their care 
was wholly about the out-fide of the duty, making 
clcAn the ottt-ftd: of the cup : Chrift made this a fign of 
their hvpocrifie ^ for hypocrifie is but an out- fide : 
Uke Icloth of Arras ^ fair and beautiful without, but 
look to the infide, nothing but raggs and ends ; now 
when a mans conftant care is only tor the outward per- 
formance, and never looks whether the heart anfwei 
within, that is an unfound heart : but yet I fay , con- 
ftant heedlefnefs^ for the beft of Gods people are ma- 
ny times too raili^and haftie, and inconfi derate in their 
approaches unto the Lord but it is not conftantly fo : 
neither do they reft therein .• but that man with whom 
it IS fo , furelv he hath nothing but a form, zJim, 

Now to apply this briefly, the;e are in it three Di- x-^J 
redlions. ^ 

Firft, Be humbled for the hypocrifie paft ; fo doth 
the Church 5 ifi 6, ^^6. th.y were ajbamed of their 
righteonfnefs : Hypocrifie is fo exceeding hateful to 
God, that he makes all their punilliments to bemea- 
fured out b / that •, they fhall have their portion with Hy- 
pocrites^ Mat. 24. 5 1 . they lliall have thctr portion with 
the Devil, aiidhk-. An^ds \ to lliew none fo neer to the 
Devil as they : no man to hateful unto God or crea- 
tures but the Devil ; and this is a moft common and 
ordinary way of hypocrifie that can be ; this makes the 

R r Saints 



^06 HieMe/s k/rvM , umcceVuU^. 



Saints groan in themfelves therefore ^r4^(?r^ did v/rlte 
m Ins Letters to his friends, lohn Brddford, a very hy- 
pocrite, a very painted hypocrite : look back with how 
little preparation 5 how vain thy thoughts, how thy 
eyes have v/andered, (^c. 

Secondly , Apply the righteoufnefs of Chrift for 
the pardon of this amongft other evils, Exod. 28.38. 
Chrift mujl have upon hisferehead holinefs to the Lordy that 
he maj h:ar the iniquit'j of jour holy things •, a great part of 
the holinefs of Chrift is appointed fbf this/or the par- 
don oi your unholinefs in fervice. 

Thirdly 5 be more heedful for the time to come •, and 
to ftiryou upto it, confider but only this ^ how heed- 
ful you have been in the waies of fin, Frov. 16.3^ He 
jhiits his eyes that devifeih mifchief), a man that will ftu- 
dy and be intent upon a thing, will ilmt his eyes , that 
fo obje6ls from without do not diftraft his mind, fo in- 
tent is this man in a way of deceiving, /^^ 17. 1 1.. the 
thoughts of man arc called t\\Q pofje'fsions of the hearty 
whereupon a mans heart doth dwells now we know up- 
on any finful projeds and thoughts of evil , a mans 
thoughts are fo fettled upon them, that a man cannot 
remove them , but there they dwell •, but as for the 
things of God, a mans heart dwells in them asonfi^doth 
that is in another mans houfe, heisalwaies going aud 
staking his leave. 

Now let this heed be feen ^ Firft , in thy Preparati- 
on '.prepare mth all thy might ^as David did tor the mate-. 
rialTempleji C^rtf;^.2p.2.and fay in thy heart, zs Solo- 
mon did^ the houfe mufi he great and magnificent , for it is. 
for the Lord y 2 Chron.26.6. Jfa, 12. 3, Come to the 
Ol"dinances as y^ells of falvationj as hreafts of confolati' 

^n^ Ifa. 66.11, to iee die face of Chrift, and the go- 



Heedle/sferruicej unacceptable . 507 



ings of the Lord ; Come to them as the minifiration 
of the ffirit and a Bod of fpiritual gifts^Rom. l^ii* 

Secondly , when thou art come, take heed in the 
performance, he not rajh with thy mouthy let not thj heart 
he haflj^ Eccl. 5 . i , 2. when thou doft, do it with all thy 
mighty zs> David iiA^ 1 Chron, i9Aj. ad: all graces , ftir 
up all thy affedions, awake my glorj^ &c. elfe when 
thou haft done,there will be an out-fide of fervice, but 
yet they will not be ^^ hy^ miT^y^^couivu, They will be em- 
pty works, hollow, no inward grace, or ftrength,or af- 
fedion to fill them out. 

Thirdly 5 to flievv that thou canft never take heed 
enough, after every fervice go and humble thy felf be- 
fore God for thy want of heed and watchfulnefs •, fay 
with Abraham y I that was dufl and afh:s did take upon me 
to /peak to the Lord : and with lacoh^ How dreadful is this 
flace, it is the houfe of God , the gate of Heaven : God 
was here, and I was not aware, ^c. 

Laftly , and to enable thee fo to do , get the fear of 
the Majefty of God throughly planted in thy heart,and 
whenever thou comeft before God ftir up thy fear, and 
all thofe awful confiderations that may be •, for fear is 
the watch-man of the foul, exceeding heedful and vi- 
gilant' that is appointed as the remedy ^ he not rafh with 
thy mouth yhut fear thouGod, Eccl, 5. 7. and to this end , 
walk in the fear of the Lord all the day long : Walk with 
God in his fear at other times .• a fpecial caufe why 
men are no more heedful in Gods worfliip is, becaufe 
they give liberty to themfelves,and have no eye to his 
prefence at other times, therefore 3 he thou in it all 
the day long. 

Rri GOSPEL 



1 



109 




GO S P 






.^MT' 




EX ALTATIO 



'.y 



Jl %" 



M A T T H, II. 2 J. 

And thoti Capernaum v^hich art exalted up to hcdTen-^ 
jhalt he brought down to hell : for tf the mighty works 
which have been done in thee^ had been done m Sodom, 
it would have remained untothis dap 

H E Lord hath not chofen one fixed place 
for the Gofpel to refide in^ unto which aU 
\ Nations that expeded any benefit there- 
by were to refort, as he did for the Jews at 
Jeruialem: that only w^as the valley of Fifi- 
m 5 but now its found is gone forth into ail lands , 

R r 3 aad 




^lo Go/pel Exaltation. 



and there is kautj i)^ the feet of thofe that bring thofeglad 
tidmgs^jfa. 5 2.7. t^e Lord hath now made it an ambu- 
latory J an itinerary Gofpel, it walks from place to 
place, and comes home to the doors of thofe who will 
Icarce go out of their doors to ir. 

And wherefoeverit comes, it brings with it, ^->^c>i*? 
TA>'p.a:«, A fuhejs of blefsing. Rom* 15. 29. It is to a 
place as the Sun to the world 5 a beam oi the fun of 
rigbteoufnefs^ Udh 4. 2, It is the rain of the earthy Heb, 
6,S,ttis afeaft of fat thiug , of fat things full ofmarn/rv, 
of rvine on the Ices, rvell- re fined, ifa. ^5. 6, it is the glory 
of God^ and the glafs rvhen in we behold it, 2 C^r. 3 . i.^ . ft 
is the face of Chrifi, 2 Cor. 4. 6, the mini ft rat ion 1 
of right eoufnefs 2 Cor, 3,9. it is the dole of Jpiritw \ 
algtfts^ Rom, i. 11. it is eternal falvation it (elf. yea, 
great fd-caHon,Heb, 2.1, Here are garments to cover 
your nakedncfs , meat to fatisfie your hunger, medicine ; 
to cure your difeafes, armor to proted your perfons , :: 
and aTreafureof /?re^/'^;^^ promifes ^ndft^re mercies to | 
provide for your pofterity, that fo there may be no- 
thing wanting to make it up, afulnefs of blefsing. 

But wherever the Lord fends this Gofpel and the 
Ordinances thereof, he doth fend it with a threefold re- 
ference. 

Firfl as donnm ,with reference to our thankfulnefs. 

Secondly 5 as depofitum, which refpecfs our faithful- 1 
neft. I 

Thirdly, as talentum^whkh refpeds our fruitfalnefs, - 
that we may bring forth fruit meet for him of whom w€ 
have received it, that we fall not into the fin , and fo 
become liable unto the cenfure of the unprofitable fer- 
vant-, now the fruit which the Lordexpeds where he 
fends thefe Gofpel-Ordinances, is , Repentance, and 

Con- 



Gojptl Exaltation, 3ii 



Converfion t, Repent, for the Kingdom ofGodis at hand, 
^^f/i. 3. 2. The Lord lights not up this candle, but it 
is to find the lojl groats ; he goes not abroad in this,but 
it is to find the lofl fhcep^o\: to meet (omG proJ/gal fon : 
And thoui^h there in:iv be fruit of aninferiour nature, 
civility and formality which men may bring forth^ yet 
the Lord counts this nothing unlefs repentance and 
converfion go before them^as ciphers they be that ftand 
for nought^ if fet alone-, though they add to the Num- 
ber, if the figure of converfion go before. Chrift faith 
not nntothtm^Audnores,^pectatores^Admlni(l rat ores ni 
fiii^ent^ virtutem ejm dtvinam non UudaviQent^ (^j;. faith 
Brugcnf, plainly manifefting unto us^ that all the reft 
without this is nothing worth in Gods account-, becaufe 
this people was like unto the ground that had drurjk in 
the rain that came oft upon it an J brought not forth 
herbs meet for him that drefled it^ not frmt fmet for re- 
pentance, but rather bare thorns and bryars • therefore 
Chrif} ilieivs that they were nigh to carfi-ig andthcir end 
was to be burnt . Heb. 6^ 8. 

The words are the Exprobation of Caparnaum^ and 
the fentence which the Lord Chrift did denounce 
thereupon , becaufe they had neither aafwered the- 
Lords mercy nor expeftation . Firft ^ he looked for 
fruit 5 and there was nothing but leaves -, he looked for 
grapes ^ and the j brought forth wild grapes : he looked for 
repentance, and behold impenitency ; no man repented 
of hts rvickednefs. f^f^^^S-i ^hathave J done , but they held 
faftdeait and refufed to return y Jer.8, 5, 5. Therefore 
he that upbraids none propter inopiamc^ necefsitatem^ 
lam. 1.5, before they do receive mercy , yet he doth 
upbraid them propter ingratitudinemA^t^T^ rhey have re- \ 
ceiyed ; hi£ n^hmdsmn^refpeiluDeidantis^ as if ho: 



2IX Gofpel Exaltation^ 



did it out of uawlllingaefs to %ivt'^h\xtre[^ccf^hominis 
accificntis , to fliame and fear the man who defires to 
receve. And to this end is thisExprobation ufed by 
Chrift in this place. In them we may confi Jer , firft a 
conceffion, fomething is confeffed and acknowledged , 
which was that Capernamn was lifted af to Hciivm : 
Secondly, d Comminution -^ in them we may coilii- 
der this place , Firft^in its exaltation, and that is the 
higheft. they were exdted ufto hcavzn. Secondly , in 
its humiliation and abafement ^ and that: is,th:yfhall 
he brought do)vnto hell. Thirdly, the caule of both, 
the cauie or means of their exaltation was the minifte- 
ry of Chrift, and his mighty works, ver* 20 and the 
caufeof their deprelTion, their impenitency under fuch 
a powerful miniftery, and inch glorious means^ which is 
amplified by a comparifon by which Chrift makes chem 
to be more incurable then the word of finners, humani 
generic opprobrium^thz: Sodomites -/or if the might j works 
that have been done in yoiij had been done in Sodom, the^i 
VDOidd have repented and remained to this daj •, for that 
muft needs be implyed, though it be not expref- 
fed. 

We have firft, C^^ct;^^?//;/;?/ exaltation, and therein 

we are to confider the ^{ict^Cafernaum. Secondly, the 

glory thereof y thou art exalted up to heaven. Thirdly^the 

means of this exaltation, the minifterie of Chrift and 

his mighty works. 

Tirft, the place w^s Capernaum^ fituate in C^///^, a 
maritme Town netr to ihQ lake of Gene^areth^ and as 
i^ndriconins conceives, in the half Tribe oi^ Manajfeh^ 
and bordering upon the Tribes of Zebulon and Naf- 
thaly-^ and fo that place feems to be uaderftood , Math. 
4. 14. =^ o/'-''^ in the borders : Not in either of thofe 

TnbeSj 



Gofpel Exaltation. 313 

Tribes, but bordering upon them^and in the Tribe of 
M^^^JJeh ." The Lord Jefus was born at Uethlchemy and 
then in his infancy for fear of Herod , by Gods diredi- 
on he was carried by ^ofeph into Egjft •, there he fpent 
as is conceiv^ed fomeyears* then returning for fear ot 
K^rchelaus the Son of Herod^ ^^pp^ ^C)ok up his habi- 
tation in Nazereth^ Mat, 2. 23. and there Chrift abode 
till the time that he was tofliewhimfelf unto Ifrael in 
the publike execution of his miniftery •, but when he 
began to preach, though he made choice of that Con - 
try Gdilee , and not of Itrufalem and ludea^ for to 
exercife his miniftery, and there he fpent moft of his. 
time and labour, yet he paffed by iV^z-^re/^^, and refol- .. 
veth not to make choice thereof as the place either to 
preach or live in^he leaving it made choice of Caperna- 
um^ Mat, ^, 13 and if you ask the reafon why Chrift 
paffed by, and fliewed fo little refpe^l to the place of 
bis education, the truecaufeis given, 5^^^,»^ 4. 44. be- 
cauie he knew he could have no honour there in his own 
Countrey^ therefore leaving ic he takes up Capernaum 
for the place of his chief refidence and abode , there 
for to exercife his miniftery , and to manifeft his 
power in mighty works unto the world, fo that during 
the time of his miiiiftery, here he lived moft, and here 
he preached moft , and manifeft cd forth his glo- 
ry. 

Secondly, this place though in that dark Country 
Gdilee of the Gentles, yet I fay this place was exalted' 
up to heaven: which expreffion m Scripture notes the- 
higeft degree of Honour and Exaltation, as Diut.g.i^ 
Their Cities are fenced f$p to heaven •, that is, exceeding 
high : o^ rage that reacheth up to heaven^ that is the 
heig^ht and extremity of fury ,2 chron.zZ, 9,,Eua9*6. 



3^ Go/pel Exaltation. 



So ifd. 14, 12. hoiv art thoti falUnfrom heaven O great 
Iticifer < Its fpoken of the fall of the King of Babylon 
froi?rrtie top^.ot all earthly honour, in that day when 
Judgement (lioi^ld overtake him, and'he is faid to fall 
from heaven. SO that his meaning is , ths.t Caparnaum 
was exalted to a ^ranfcendenc and a fuperlative degree 
of honour. ' 

Thirdly, by what means was it thus advanced^ How 
came this Town in this obfcure Contrey of Galilee, to 
be fo highly honoured, rather then 5P^;-.v//i/^;?? /* it was 
only as the glory of the fecond Temple was greater 
then the former , the Temple of Solomon , Hag, 2. 9, 
not in the frame and fabrick, not in the curious ftones 
and goodly building thereof •, in this the glory was of 
Selomons Temple, which made the old men to mourn , 
who had feen the beauty of the former Houfe-, yet the 
Lord faith it (liould be greater, that is, greater by rea- 
fonof his Prefence that is Kmg of glory, Mai, 3. i . 
The Lerdjball fpeedily come into his Temple : So here it is 
true that lerufalem was the joy of the whole earth : Babylon 
the Lady of the yvorid, Rome ^h Qiy.^uXv)n t-ar/To^';, yet Caper^ 
naum^n obfcure Town in Galilee^ which very name 
was a reproach;, advanced above them all , by the pre- 
fence, miniftery, and miracles of the King of glory -, 
fo much is intimated in the two former verfes. Chrift 
did upbraid thofe Cities, becaufe in them moft of his 
mighty works were wrought, that is, there he had 
mainly exercifed his miniftery-, for though the miracles 
only are named, yet the miniftery alfo in them is inclu- 
ded, and this was the ground of their honour , by this 
means it was exalted up to heaven. 
DoHr'ne '^^^ Ordinances of the Qojpel being fet up in their 
tomr and Purity^ arc a great honour md advance" 

ment 



Go/pel Exaltation. 515: 



mem unto the wcanefi people and the obscure ft 

places. 

For this caufe Gods Ark is called the glory of Ifrael^ 
I Sam. 4. ttlt, and the Land of ^uda therefore called. 
Van. 1 1 . 1 6. the glorious Land^ and this is made one end 
why God did fee up the Temple and the Ordinances 
therein amongftthe Jews ( as ibme interpret it) Ezek* 
7. 20. the bemtjof his Ornamentyhe fet k up in Majefij , 
{iSJ"? ad cxcelicntiam ^ admagnificentiam^ &:c. that is, 
not only that there God might mandeft his own glory, 
and there he might be glorified by the Church, butal- 
fo for the glory, honour, and advaacemeut of that peo- 
ple above all other Nations under Heaven : but w!ie:e 
the Ordinances were corrupted, the place is pollate'j , 
ler 32.34. and when they were removed, theL.uui 
was defiled, Ezck. j. 22, And if it were fo amoiigfir 
the Jews , who had onely Typical Piefigurations of 
Evangelical Ordinances 3 we may fafely conclude it 
with the Apoftle with a '7roK}.a> ijihhov. Hew much more 
mujl thcfc needs exceed in glory ? 2 Cor.'i, 9. Kom. 5.8. 
Their faith was fpoken of throughout the world: there Teems 
to be as one hath oblerved, tacit a antithcfis jidei ^ im- 
perii : and the Apoftle fcems to intimate that they were 
never fo honoured by their Nation, as they were by 
• their faith, throughout the world / as this is the wif- 
dom, fo this alfo is the glory and honour of a people in\ 
the fight of the Nations, Deut, 4. 7, 8. 

If you ask me wherein doth this advancement con- 
fift that a people have by Ordinances < I anfwer, it doth- 
confift in thefe fix particulars 5 all of them matters of 
great honour to a people. 

Firft, it is a great honour to any people for the Lord 
to avouch them publikely to be his people-, this is the 

S f X honouii" 



3 1 6 Go/pel Exaltation. 



honour of the S'' at thelaft dayjwhen the Lord breaks 
up the Houfe keeping of this great world^he will leave 
the lumber of it, take it who will ^ but the Lord will 
himfelf own his lervels^ and he will take them and 
avouch them for his own before the world, MaL 3.17. 
and this is the advancement of a people by the Ordi- 
nances •, / entred into Covenant with thee ^ and thou he^ 
cameflminey E\ek, 16, 8. upon this ground the Lord is 
pleafed to fpeak of them as a people that he did fpeci- 
ally own .• and of them as a people that had fpecial in- 
tereft in him* therefore he is pleafed to (tile himfelf 
the God of ifrael , the Rock of ifracl^ the hope of ifrael , 
and all by reafon of the Covenant that he had made 
with them, and the Ordinances that he had ftabliflied 
amongftthem : Bnt when once by fin the Ordinances 
are either corrupted, or removed, the Lord owns that 
people no longer-. C all them Loammi^ for they are not 
mj people^ I will not he their God, Hof,i,^. In a common 
calamity it is faid , Ifa. 4 i. that feven women jhall lay 
hold upon one man. an si fay y we will eat our own bread ^ and 
wear our own clothes , onl"^ let us he called by thy name to 
take away our reproach : if it were a reproach amongft 
men not t • be called by the name of a Husband, what 
is it when the Lord fhallas it were give a people a bill 
of divorce and fay, call them Loammt ^they are not my 
people^ I Will be ftiled their God no more. 

Secondly, it is a great honour and advancement un- 
to a people to have Godprefent withthem, and as it 
were to relide amongft them •, this was the advaace- 
ment of the Jews, what Nation is there fo great who have 
Coci [9 nigh them, as the Lord our God is m all that we call 
upon him f^r < Deut, 4. 7. there the Lord doth promife 
hi^^refence, and his divine blefiing: in the place where I 

record 



■ ■ I ■ ■! I I II I ■ ■ ■ ■ ^ »^m ■ I — m l I ■ 

Gefpel ExaUation* ^17 



record my name^ I rvill come unto jou^ and there I will hlefs 
yoH^ExoJ. 20. 34. And the Lord did never manifeft 
hisprefencefoglorioiflflyashehathdone in the Ordi- 
nances of the Gofpel, 2 Cor.6. 16. Therein we behold as 
in agLi[s the glory of the Lord. 2 Cor. 3.18. What is this . 
glafi but the fpiritual adminiftration of the Gofpel, and 
the Ordinances thereof, the vail of carnal ftupidity be- 
ins taken from the heart, and we know Quod videtur 
in fpectdo imago non ejl t, they are the reverberated fpe- 
cies of the thing it felf , and therefore feeing in a glafs 
is the cleared way of vifion, next to face to fiice : yet 
thus God vouchfafes his prefence toa people in Go- 
fpel Ordinances. And in thefe we have the prefence of 
Chrift alfo •, he walks in the middle of the Golden 
Candle flicks^ Rev. 2. whenfoever you feek him, be fure 
he is gone down to the Gardens of the beds of [pices , to feed 
in the Gardens ^and to gather Ltllies,Cant/6. 2 . infomach 
that the Gofpel and the Gofpel Ordinances thereof are 
called the face of chrifi, iCor /^ 6, that is, that which 
doth as lively reprefent his prefence unto us, as if he 
were prefent with us in the flefli .- fo that when a man 
fliall come to behold him in glory, and to fee him as he 
is, he fliall be able truly to fay, this is the face that long 
fince hath in the Gofpel been exhibited unto my faith. 
What fliall be the advancement of all the Chrifl:ians in 
glory < It fliall be only the beatifical Vifion, when they 
awake to be fatisfied with his likenefs^ to fee him as he 
is ; now if this be begun here m the Ordinances, that 
may be well counted' the advancement of a people-, that # 
is unto them as it were the beginning of eternal glo 
ry. "^^ 

ThirdW, fruitfulnefs alfo is unto a people great ad- 
vancement ^ and on the contrary^ barrenneis is^re- 
S f 3 ' proach. 




J 



-^8 Gofpel Exaltation, 



proich. Gen* 30. 2 5» The Lord hath taken dway mj re^ 
proach ^ but they were never lb much honoured by the 
fruit of their bodies, though in that God made good 
his promife to encreafe them as the flars of heaven^ 4nd 
as the [andufon the Sea-Jhore^ yet I fay they were never 
fo much honoured by the fruit of their bodies, as they 
were by the fruitfulnefs of their Ordmances .• They 
are therefore called r^^^^^ wherein Chrift doth em^ 
brace his Church^and wherein fouls are begotten to the 
hovd^ Ca^t.i, \6. Our bed U green 5 glorious things are 
fpdkcn of Zion the City of God : what be they r I will 
make mention of Rahab^ Babylon, Phtlijlin^ Tyre with 
Ethiopia , it fliall be faid this and that man was born 
in her, c^c. that is, though they were (Irangers unto 
Zion in their firft birth ^ and fo children of other Con- 
tries ♦, but yet for their fecond birth, their new birth , 
they Ihall know it to be in Zion^ by means of the Ordi- 
nances, and {lie fliall be called the mother of them all : 
and this is made the glory of a Church ^»^<fr the Go- 
fpel', the derv of thy birth is of the womb of the morning , 
Pp/. 1 10. 3. that is, multitudes fliall be born unto it as 
ihe drops of the dew that are begotten in the rvomb of the 
morning. But when the Ordinances are either corru- 
pted, or removed , Chrifl: meets his Spoufe in this bed 
no more-, when the fon of righteoufnes with-holds his 
beams, this dew is not exhaled, and a man (hall nor 
find a drop falling from the womb of the morning ♦, 
this is a great reproich unto a people .* Cant, 4. 2. 7hy 
teeth are tike a flock of fheep coming up from the jvafhing^ 
they bear twins, and not one is barren amo^^<^[i them :by the 
teeth of the Church fome underftand the Minifters , 
IJU09 alt is erudiendis Chrtflus prd fecit ^ for the o See of 
the teeth is to chew and to prepare the meat that it 

may 



Gofpd Exaltation. 3i{> 

^— — I , ■ ■ ■ ■ - - ^^ — — , ■ , ■ — ■■ ■ — - _^ — ^^ 

may be fie nourifliment for the reft of the members, fo 
do thefe. Brightman^ Dividendoydiflinguendo^ mdosfol- BrigkmAH 
'vendo^ ohfcurA iUufirmdo^izntiumfungunttir mimcre^ &c. 
Thefe for their purity a re like z flock of (})eep newly rvafh- 
ed, and for their fruitfulnefs, they bear trvins^ and not 
one ts barreyi amongjl them^ but by their labours they 
bring forth much fruit^and they bring home many a 
foul to the Lord-, but if once God withdraw his Ordi- 
nances^his people become barren :as it is in the Church 
.of the Jews^ and it is true of the feven Afian Churches, 
and many other forfaken Churches of the Gentiles •, the 
barren hath born [even , and [be that had many children is 
waxen feeble^ Jfa,'^. /^, ^fc**^"^^' 

Fourthly its a glory to a people to have ftore of all 
things in it, fo that they may be able to communicate to 
others in their neceffities, but need not borrow of 
any : this was the advancement that the Lord promi- 
fed unto his people, Deut. 28. 12. you fhall lend unto other 
Nations and jhall not borrow ^ this is that wherewith God 
hath exceedingly honoured this Nation of ours, and 
when that we many times vainly boaft that we need 
not for outward things be beholding to any people-, 
but much greater is this glory in things fpiritual,andall 
this is by the Ordinances-, if the embryos m the womb 
ofthe Church want nourilhment,/?^r Navil is like a round 
Goblet that wants not liquor : and by it the children in 
the womb are nouriihed unto life , Cant.j. 2 if babes 
want milk, they may fuck and be fuisiied with thefe 
breajls of Con[olation , ifa. 66. 1 1 . if the children want 
bread, the be /ly of th^ church y the Sacrament ofthe 
Lords fupper, the belly which receives the fultenance 
for the reft of the body, is like a heap of wheat [et about 
with Lillies^ Cant, 7. 2. if ftrong men want meat, it is to 

be 



220 Cojpel Exaltatioii. 



be had in them, /^t'^. J. 12. and if they need water fort 
their fpiritUcil refreflimcnt, here are the rve/Is of [alvationy 
J fa. 12, 'i^ and that you may not think that in the daies 
of drowth thefe will be drye, the Lord tells you , that: 
there are fprings to feed them^ all mjjf rings are in theey 
pfaLSj.ult. 

But when the Lord takes away the Ordinances^ then 
the tongue of the fucking child cleaves to the mouth 
for thirft •, then the children cry for bread, and there is 
none to break it to them •, then they that fed delicately 
upon the pureft Ordinances , they are defolate in the 
ftreets, and they that ivere brought up in fear let imhracc 
dunghills y it is fpokenby the Prophet of a bodily fa- 
mine, Lam.^, 5> 6. it is much more true of a fpiritual 
famine, w^hen men [hall run from Sea to Sea to Jeek the 
word of the Lor d^ andfballnot find it ^ Amos 8. 12. this. 
is HOC only a mifery , but. alfo a dilhonour unto any 
people. 

Fifthly 5 its a great advancement when the Lord 
makes a people flouiiih in outward things, making them 
the head and not the tail^ as the Lord promifed , VciK 
28.1^ and how comes it to pafs that a people do not 
flourih .<^ all the outvvard profperity that we have^ in 
which we fo much glory, it is only by the Ordinances^ 
2 Chron, 7. 19, 20. the Lord threatens that if they did 
forfakehis Ordinances, andferve other Gods, then^^ 
would remove his Ordinances from them-^ andthe Houfe 
that I have fancJ/fied for my name , I will ca flout of m^ 
fight, &c. And what follows Cthen faith the Lord, Irvill 
pluck them up hy the roots out of the land that I have given 
them '. when the Ordinances were removed , and the 
Lord called them Loammi^ all their outward profperity 
did quickly varuflij liof. 2»p,I will take away my corn in 

thcj 



Go/pel Exahatmu 321 



the time thereof^ andmj rvim in the feafon thereof ^ and 1 
mil recover my wool and my flax given to cover thy naked- 
nefs^ 8cc, E\ek, 16. 39. 1 ^iU break down thine eminent 
frlace : that is, the Temple , where they did play 
the Harlot , and fet up the Image of jealoufie before 
the Lord, C^/^. 8. therefore the Lord will remove the 
Ordinances •, and what then f then they fliall ftrip thee 
of all thy cloathes, and leave thee naked and bare: we 
therefore that count our outward profperity our glory, 
confider we hold it by the Ordinances. 

Sixthly 5 its a great advancement to a people to be 
well fortified, fo as to be able in danger, both for de: 
fence and offence to fecure themfelves.not to fear their 
enemies •, this was the glory that God did vouchfafe 
the Jevvilh Nation, and was fometime the glory of the 
Englifli alfo, the fear of thee fihill fall ufon all Nations 
rotmd about ^ Deut.2,2'). Thefeare fpiritually the Towers 
of Zion^ Pfa. 48. 1 2, 13. th^t we are bid to tell, and the 
bnlwarks that weare vviihed to mark : it is becaule of 
this that the Church is defcribed to be terrible as an 
Army with banners^ Cant, 6. 10. that is, becaufe the 
weapons of our warfare in them are not carnal , hut 
mighty through God : therefore they are as great a dread 
unto the enemies, as an Army fet m battle-array. But 
as they are either corrupted by a people , or removed 
from them , fo doth their defence depart, as the Lord 
threatens, lfa» 5.5, I will take away the hedge thereof^ 
and It [ImU be eaten up •, / will break down the wall thereof 
and it [hall be trodden down. Now what was this hedge 
and this wall; nothing elfe^as Mufculus interprets it.but ^ rj^^ ^ 
the OrdinanceSjthe Word, and Sacraments, ^^. which -^^ \ ' 
did ferve for two ends, as a hedge and a wall ad fepara^ 
ttonem ^ ad munittonem'- therefore when the Lord took 

T t away 



— ■» ■ ■ ■ ■ ■ ■ ■ -I.- " - • 

322 Go/pel Exalt at'mu 



away the Ordinances , their defence departed from 
theiTi •, and as men corrupt them, fo they break the 
Hedge and pluck down the wall of our proteftion^ it is 
true,it may not falat once^but one picks out one thing,^ 
and another another, till at laft they make a plain way 
fortheBeaflsot the field to break in upon the Vine- 
yard of the Lord : In all thefe refpeds, and inm^ny 
more, the Ordinances of the Gofpel in their purity 
and power area great advancement to a people. 

Surely then they are in an errour that efteem the 
Ordinances in their power to be a matter of difgrace, a 
note of indignity upon any place or perfon. Firft, make 

■-^ it your glory. Secondly, walk toward it as your glo- 

ry : for that which is fo great an advancement to a peo- 
ple, muft needs be an honour to a perfon alfo^ yetfuch 
is the enmity and the folly of our nature, that vjc are 
apt to glory in any thing ( yea many times in thofe 
things that are our fhame ) the mfe mm tn his wifdom > 
thz flrong man in his flrength , and the rich man in his 
riches, &c. -/^/. 9. and pals by that as an afperfion > 
which indeed would make us truly honourable, and la 
comparifon of others advance us up to heaven ; for 
any thing elfe to be pointed at, men count an honour, 
fulchrum eft dtgito monflrariy &c. there goes a rich man, 
a wife man, a great SchoUar, (^c. but to be pointed ar^ 
there goes a holy man, a diligent hearer, a conflant 
frequenter of the Ordinances tn the f lace where Gods 
honour drvelleth: this is an imputation, and a matter of 
difgrace : andthis efpecially in anyof the higher and 

S.Alvlm. the greater fort ; It is that which Salvian in his time 
did complain of, />. iij, that if anyjsloble manor 
great man begun to be religious, fiatim honorem nobi- 
litatis a?mttit) qumtus in Chripano fo^uh honor Chrifli y 

tiki 



-'--^.. -^'*'^** 



-J«*. 



Gojpel Exaltation. 315 



uhireligioignohilemfacit.'X\[^ fame is the difeafe of the 
prefent times , that diflionour fome men for no caufe 
but becaufe they do honour God, of whom the world 
may truly fay , Thy God hath kept thee from ho- 
aour. 

Tt will appear in the confideration of thefe things .• 
Firft, whata man counts a matter of honour,he will not 
be afliamed to appear to be ; Paul was not a^amedto 
preach the Gofpel, hut rvas ahurjdant in it, laboured more 
then they ^^: why ^becaufe he counted it the matter of his 

glory^i^^W. 15. 20, ti^orif^^UM. oy, iv-yyi^l'^.o-'^ct/ll waS fo 

his labour, that he counted it his honour too, and rhat 
made him fo abundant in it, he was willing to appear 
fo tobe ; the Martyrs in the Primitive times counted 
Chriftianity their honour, and therefore they were not 
afhamed to profefs with triumph before their cruelleft 
perfecutors, C^r//?/>^^?/ [umuSy Sec. but amongft us we 
find men are loth tobe taken notice of for conftant 
preachers, for diligent hearers, cjrc» becaufe they count 
it will be ablemirtito their n:imes;and may beaftop to 
their honour, and preferment in the world, cjrc. Thus 
many a man is by this means keptofF from the Ordi- 
nances which would be his glory, (^ quodammodo mali 
e(Je co^untur^nevilei haheantun they muft be evil, orelfc 
they fay they (hall be vile : if they be not wicked, they 
fay they fhall be men of no efteem ; Surely, all thofe 
that are afliamed to appear, or to be thought holy, 
they count the Ordinances of Go J their difgrace, and 
not their honour.-for a good man is that Seneca^EpiJl.ii. Seneca, 
honi viri famam ferdidit nc j>erdirct Conftantinns : let 
every man look into his own heart whether it be fo 
with him. I accufe none, but as Sal'v-ian faith, ^/ quis in Sahiin. 
feejje novitqua Icquornoi^ a me a (ihi hxc Lingua dici£fti?net: 

T t 2 ' f^d 



^2 4 Gojpel Exaltation, 



fedAco/^fdentiafua: notmytonguej but his owii heart 
is his accufer. 

Secondly, what a man counts his honour , that he 
will have recourfe tOjOr letch comfort or encourage- 
ment from it in difgrace, or an^/ other calamity what- 
foever. When Mordecaj refufed to bow to Haman^ unto 
what did his heart recoyl in this contempt , as he con- 
ceived^ //^^/?. 5 . lo. it IS faiJ, that he told his friends of his 
glory ^ riches^ mtdtitude of children y and all the things 
wherein the King had promoted hin^^and how he had advm- 
cedhim above the Princes^ &cc\ and with this he bore up 
his own Spirit. So it will be with the Ordinances-, if 
a man make them his glory,as the Lord himfelf tells his 
people,//.^ ;o. 20. though they were not freed from 
outward aiBidtions, though thcj were fed with the bread of 
dfjliciion 5 and. the water of trouble , yet their Teachers 
jlwuld be removed into corners no more^ but their eyes fhoM 
fee their Teachers^ &c. and with this the Lord ftrives to 
uphold their hearts againft all their outward calamities 5 
they lliould be Cure of plenty of the bread of life , 
though they did want the ftaff of bread-, when a foul is 
able to turn in upon himfelf, and in any calamity up- 
hold his fpirit herewith -, It is true GoJ feed"^ me with 
the bread of affliction, but yet my eyes do fee my 
Teachers •, and can he be hungry that is.ted with the 
bread of life ? can he fare meanly ttiat is alwaies at a 
feafl of fat things ^ No furely-, brown bread and the- 
Goipelisrich provifion. Can he third that may at 
pleafure draw water with joy out of the wells of falvation .<* 
Can he be poor unto whom is daily offered the unfearch- 
able riches of Chri^i Can he befickto whom the Sun 
of righteoufnefs doth arife with healing in his yvings ? and 

can he be alone^who is come/^. th& innHmcrabk^comfany' 



Gof^el Exaltation. ^ij 



cf K^ngcls , or the general affemhly and Church ef the 
firfl horn which are written in heaven^drto God the ludge of 
all? die. Thus we are by Gofpel-Ordinances, Heb* 12. 
22, 23. Matth.g. 2. Chrift faith unco the poor man 
fick of the Palfey, Son^ beof goodchear^ thy fens are for- 
given thee: A poor man in ificknefs and in pain , how 
could he be of good chear.^ yea there is fufficient in the 
Gofpelj and the Comforts and Ordinances thereof, to 
chear a mans heart, and to bear him up againft all the 
outward forrowSo and calamities in the world •, if a man 
do make the Ordinances of the Gofpel the matter of 
' his honour, then they will be his chiefeft joy in the beft 
times, and his only joy in the worft . 

Thirdly, a mans honour, and that which he glories 
in, he will lay all at (lake to defend-, the people of Ifrael 
courtted /)*/i^/^agreat honour to his Nation, as indeed 
he was^and therefore they called him the light of ifrael y 
2 Sam 21.17.and being in battle, there came ijhbcbenob 
the Giant, and would have (lain David-^ but Abilhai the 
Ton oi Zcrviah intcrpofed himfelf, refcued the King , 
andflew thePhiliftirie. Now when the Giants of the 
W^prtd (trike fometimes at one Ordinance,.fometimes at 
another, arid think farely to quench, tht light ef jfrael 5 
Where is th^ man that hath interpofed himfelf, and 
born the blow that he might fuccour the Ordinances ? 
Where is the man that is of Saint Bernards mind, Malo Bernard, 
in nos murmur hominum qmm in Deum-y bonum ejl mihi^fy 
Dens dignetur me uti pro clypeo. 

But when you have faid all, the world will never objcdio'ni 
count thefe Ordinances an honour, northofe thatdo 
frequent them to be honourable men, but either men 
of mean parcs,or mean fortunes, the inftable multitude, 
(^c. or what ever a man was before , he flialljnever be 

Xti fo. 










Gojpel Exaltation, 



fo eft eemed afterward , Si honor atior quiff i^mreUgio ni 
Salvias, fi afflicucrit : iUico honoratus ejje difipty Salvian. 

p. 113. 
Anfwer. ^"^ confider, Firft, though the world will not fo 
count it, yet there is an honour that comes from God 
only, lohn 5. 44. and there is circnmcifion in the heart , 
and in the Sprit ^whofe fraife is not of men^ hrit of God^ 
Horn. 2. ult. There are indeed two great rate Books, 
or counts in which all the perfons aad adions of men 
be valued; Go.^s book, and the worlds-,and they fet up- 
on perfons and aftions different rates, for that which is 
highly efteemed amongft mentis an abomination in the 
fight of the Lord , Luk. 16. 15. and there is many a 
mans perfon and adlions when they are weighed by the 
vvorldj are conceived to be great weight, and yet when 
the Lord comes to weigh them^are found too light^and 
it is his Sentence muft ftand .• he is praife- worthy • and 
that man is honourable, not whom himfelf, noi'wbom 
the world, but whom the Lord commends, 2 Cor, 
10.18. 

Secondly, for the world, we know It is unacquaint- 
ed with, and therefore unable to efteem either the 
comforts or the honours of the Ordinances ; for they 
are men of mother Generation^ Luk. 16.8. In eftima- 
tion a great deal of wifdom and art is feen , and that 
c.mnot be expeded in thofe whom the Scripture doth 
every where brand for folly.- every man may fee a pre- 
ciou$ ftone,but he muft be a Lapidary that knows how 
to value it •, every man fees the Sun but he muft be an 
Aftronomer that ftiall be able to meafure it , and take 
thequar.tity thereof .* they that know no honour but 
the fraije of men^ its no wonder if they be not able to 
judge of the praife of God, A[t. 17. 1 1. whatever the 

world 



Gofpel Exaltation. 527' 



world counts of honour and defcent, the Lord faith ^ 
they of Berea '^Ta vu-v g't/>5?t9E?«/, they were better defccnd- 
ed then the refi of The([ahrfic/t, in that they received the 
mord with readmejs of mindy andjearched the Scriptures 
dailjy &ic. 

Thirdly? though they fliouldcountitadifgracejyct 
look upon the Ordinances alwaies as thy honour , and 
value not the Judgement of fuch men-^fay^/V^/i/w^^ 
thing to me to be']udged of you or of mans da) : let it ap- 
pear that you as much undervalue their Judgement , as 
they doyour waies 5 this was Luther s refolution 3 Non j , ^ 
ego opprobrium Bohemi cinominis metuo c^ua gloria efl coram 
Deo, It a concurrimus utrinque '^illi extremo furore , ego 
fummo contemptu •, ^ vincit mea audacia in Chrijfo : for 
that thing and that perfon is honourable,and none elfe, 
who is precious in Gods eyes-, fince thou waft pre- 
cious in my eyes,thou haft been honourable, but never 
till then. 

Strive fo to walk towards the Gofpel and all the Or- ^/^ 2. 
dinances thereof, that you may make it appear to the 
world you count it your honour, glory 5 and higheft 
ad-vancement in the world .* This concerns ^ Firft thofe 
that have it not Secoadly , thofe that have- 
it. 

Firft3 you that have it not;ftrive to get it at any rate, 
for your felf, for the place in which you live ; for it is a 
fedrl of great price , and therefore you may do well to 
fell all that thou ha[l to buy it : in other things men will 
fparenocofttofatisfietheiranibition, give anything ,? * 

for their honour , but in this men have no ambition. ' ^ 

Jnfelix prorfus ambit io qud afnbire magna non noyity Ber^ Bernard 
nard, ' ^ / 

You that live in the dark places of the earth, and 

arc 



»> 
•^ 



■7* 



^i8 Cofpel Exalt/itio?u 



are like to ^erico^ where it may be the Land is pleafant, 
but the waters bitter^count it now not only the matter 
of your mifery 5 but alio of your dillionour -, ftir up 
your ambition in this relpedt, to have the Ordinances 
of the Gofpel, that may exalt you up to heaven , and 
what difficulty fo ever may feem to ftand in the way, 
let them not deterr you, mime magno nihil ejlmag- 
num. 

What ? God will blefs your riches, honour and ad- 
vancement in outward things .-do not you live without 
^Bernard. ^'^'^ •, itwas the complaint of Bernard oi fome, purpura 
induunturcum confcientid pannofaxftdgent monilibus^c^ mo- 
rihusfordent : it is the very condition of many places 
in this Kingdom: a fpecial ground of it is want of the 
Ordinances in their power .* Nay if you have good 
hearts, all thefe outward things will do you no good if 
this be wanting; the poor woman, i Sam, 4. ult. though 
they told her,Be of good comfort^thou haft born a Son •, 
yet (lie anfwered not, neither did (he fet her mind upon 
it^but called his name Ichabod^ theglorj is departed from 
jfrael : the Ark of God, a type of Evangelical Ordi- 
nances > Evangelism fub veloy the Ark of God is taken. 
And not only for the places you your felves live in,but 
ftrive to propagate the Gofpel unto others alfo. Not 
only your duty to God and to the Gofpel, your love to 
the fouls of your brethren, but your reference to the 
Land it felf calls for it .* it is every Chriftians duty to 
raife the Age, and as much as in him lies to ennoble and 
honour the Land and Nation where he lives : this is the 
only way to make this Land to become the glorious 
Land, and to name it lehovah Shammah p the Lord is 
there i Ezek. 48. ult. You will fay herein, what fliall we 
do i 

Firft 



Gojpel Exaltation. 32p 

Firft, Confider and ftrive to be ferioufly atfecicd 
with the mifery and diflionour of thofe that want thefe 
Ordinances^ Cant. 8.8. we have a little ftjlcr. and j})e hath 
no breafis. 

Secondly 5 Enquire, ftudy ^ fet your thoughts on 
work about it, whether you may relieve her^ Whatl})all 
we do for our fiflcr in the day that JJk jlhill be [poke n for < 
Can we do nothing by our pains, by our purleSj by our 

Thirdly^refolverhou wilt do thy utmoft as they do-* 
if JIk be a wall^ we will build upon her a Pallace of fiver 'j if 
a doorjnclofc her, \^c. 

Fourthly, when you have done all, fray to the Lord 
of the Harveft to fend forth Labourers y Mat.p.^j. pray 
that the Gofpel may run and be glorified^ a^ it will : that it 
may go forth with fpeed and ftrength, prevailing over, 
difficulties and conquering all oppofition-, that it may 
go forth , as the Sun when it goes forth in its 
[trength. 

Secondly, you that enjoy the Ordinances of the Go- 
fpeU and by them are exalted up to heaven , 

Firft, prize itas highly as you do your higheft ho- 
nour , It is worthy of all acceptation to be received, 
txiid. TK.u-r'.i 'u^; : v'MCL^ ; I Tim. 1 . 1 5 . A cfs in ,11, Say as S' 
ChryfoJlomshQ3.vQ\:Sy Satnis ejje ut fol non luceat quam ut 
nondoceat Chry[ofiomm^&cc. 

Secondly , prefcrve it and defend itas you will do 
yourhonbunif men feek to take it away . or to hinder 
the Gofpel in any kind contend ear ncftly for th: faith that ■ 
was once given to the Sai/Us^ ^ude ^. for the Gofpel is 
committed to thecuftody of the Paftois of the Church 
to preach it, but to the Princes and people of the earth 
to defend it.to be a guard about it againit akhe oppofi-^ 

Uu tion 



T^ GoJ^jcI Exaltation. 



lion and malice of the enemies ; little do they confi- 
der what the cod of our poor fore-Fathers was to 
tranfmit the Gofpel, and the Ordinances thereof unto 
US', the blood of Martyrs Ipilt, the blood of Minifters 
fpent , and allv^^asto tranfmit it to your hands •, Rom. 
3.2. jRi;'-L'.i3.i6,i7. take heed through carelefnefsand 
cowardlmefs wc betray not the truft committed un- 
to us : but that we alfo by a publike profeffion.and an 
earned contention, in its purity, convey it unto our po- 
fterity^ you take care that theyllrall inherit their Fa- 
thers Liberties and Honours, be as careful that they in- 
herit their Fathers Ordinances alfo ; elfe contend by 
prayers , put in thy flock for them there alfo^ Rom. 
15. 20. fay not that it is too late now^ i iv/>^j 

Thirdly^ honour ii^ Adorn the Docirine of God and our 
Saviour tn all, litm 2.16. it is but reafon that we 
ihouldhoaour,it which doth fo highly honour us. Firft 
by fludying it, defpife all other knowledge in compari- 
fon of it-, with the Angels Jtoopdonm to pry intoitS^cond- 
ly, prefer it above all your own counfels, fetitupin 
your hearts as the only rule to walk by. Thirdly ^ 
have recourfe to it upon all occafions as your 
only refuge, as the Anchor of the foul in every 
fpiritual Tempeft, as a ftafF tolean upon in your great- 
eft darknefs, as the minijlration ef right eou(ne[s > for thy 
Juftification, the Inftrument to convey grace for fan6f i- 
fication, as the Golden fifes to convey the oyl of grace from 
the two anointed ones , Zac.^, i 4, by looking into which 
glafs thou art transformed from glory toglory, 2 Cor. 
3 tilt. 

Fourthly, walk worthy of your honour.as it becomes 
the GofpeU F.hiL 1,27. great honours ftaud not with 

bafe 



Gofpel E:xaltatm» 531 

bafe courfes-, fcdes prima^vitaima : dtgnitas tn indigno^ 
quid efl ntfi ornament urn tn Into ? Salvian.lt is not agree- . 
able to your honour who are exalted up to heaven, that 
you fliould walk as if you lived in hell : not for you 
that are honoured as Chriftians , to live as Heathens ; 
for know , the Lord is now come nigh unto you •, 
for his truth, his Gofpel, and the honour thereof, if 
von walk not anfwerable , will make your fins more 
filthy n't is like a Taper in the hand of a Ghoft, which 
makes him appear the more gaftly : it will ripen them 
the fooiier, they are like to fummer fruity Amos 8.1. and 
all the glory of it will be unto you but as pitch to 
the barrel, it will make you burn morefiercely in thofe 
eternal flames. 

Fifthly, ftrive tohave the excellency of every Or- 
dinance-,thereisafpecialpower in every one : power- 
ful preaching, i Cor. 2.4. lam. ^.16. Content not thy 
felf with the Letter without the Spirit ^ be of Eli/has 
mind , here is the mantle, but where is the God of 
Elijah ^ they are wells thatmuft be drawn, /ji^.12,3. 
hreafls that muft be fucked, l[a. 66. 1 1 . 

Sixthly J, be fenfible of the fpiritual abfence of 
God : the Ordinances continued , and they faw no- 
thing , but the Prophet faw the glory of the Lord 
departing, and he departed not all at once, but by de- 
grees •, a foul fliould ftrive to be fenfible of each 
degree of his removal •, when the waters encreafe, a 
foul Ihould take notice, and fo w'hen they de- 
creafe and grow low amongfl: a people, E\ek, 

47-34. 

Seventhly , Laftly take heed of thofe fins that may 

caufevour glory to depart 5 and may provoke God to 

remove the Candleftick -^take heed of allt,but there are 

Uu 3 fome 



^ ^ ^ ■ - - - —1^^— 

^^^ Go/pel Exaltation, 



fome fins in a fpecial manner. That caufe God to go far 
from his San^uary^ E^k 8.8. 

Firft , when men corrupt the Ordinances with hu- 
mane inventions, E\ek. 10.4. fee up the Image of 
jealoufie. 

Secondly 5 when the Ordinances become a burden 
to a people •, this ■ is the burden of the Lord , ^er. 

33-3^ 

Thirdly? when men fet up their luft againft them,' 

Vfalm 78. 58, 59. The Lord was wrath, fo that 
he greatly abhorred Jfrael^ and for fo ok his Tabernacle in 
Shtlo, 

Fourthly 5 unprofitablenefs and unfruitfulnefs un-. 
der Ordinances .- even that ground that drinks in therain^ 
and brings not forth fruit an[wer able ^ is nigh to curfing ^ 
Heh.6. 8. even thofe fins which may ieem {"mall in 
mens account for them , God will come and re- 
move the Candle flick except you repent ^ Rev, 2. 5, 
for know this in Conclufion , The foundation of 
all true peace and tranquillity in a Common-wealth, 
is from the Gofpel, and from them that fliew forth 
the power thereof-, and therefore if by fin you pro- 
voke the Lord in the Gofpel to depart from you , 
you muft exped it will not depart alone , but all 
profperity with it, Rev. 4. 5. Out of the Temple pro- 
ceeded Lightening ^ Thundering and Voices-^ the Lord 
(liith, Ezck,\o'. 2. before the deftrudlion of Jerufa- 
lem 5 fill thy hand with coals from between the Cheru- 
hims , and fcatter the?n over the City * the Jews glo- 
ried in their Temple, and they \\\ow^x. l?nem Sacrum 
tantum valere ad feeler a expianda^thit it did fervc for no- 
thing but to expiate their fins, but the Lord will mani- 
fefl.alfo that it will ferve to burn the City. 

Th€L 




TI 



le two 



CO VENANTS 



Preached in "Bartholomew LanC;, 



333 



G A L. 4. 21 5 22. 

Tell me you that defire to be under the Law , deyou not hear 
the LavD? For it is written^ Abraham had two fons , the 
one by a bond- maid ^ and the other by a free-woman 5-, ^ 
which things are an Allegory^ &G. 

T was fometime th^ complaint of one Drex: . 
de cultu. confc, that this is a mifery that be- 
falls us in the Mmifterie above all other 
--'^»-»^;5a»»r callings whatfoever , that wecanne^^ 
find our work as we leave it -• let a Plowman fowms . 

Uu. 3 feedj, 




y^x . The two Covenant s» 



feed^andashe leaves his field, fo he finds it af- 
iQX'JdoLibraf^md dedoUres^iccXtt a Joy ner plain a board, 
and when he returns he fees the fruit of his former la- 
bours-, but if a Minifter fovv the feed of the word, after 
his departure the enemie comes and fows Tares 5 let him 
take never fo much pains to plain and fofhion a people ^ 
yet after a while he finds a rough-caft of corruption 
over them ; let him take never fo much care to lay firm 
the principles of the Dodrine of Chrift, yet he {hall 
find them foon moved away from the truths of the GO' 
fpeL 

It was the Apoftles cafe here-, he had with much la- 
bour and many travelling painsplanted this Church, 
but after his departure, there arofe men of corrupt minds, 
fpeakingferverfe things^ defaming hts mini^ery -, and oppo-^ 
finf^his Bocinne : In this EpiftTe the Apoftle juftines 
his perfon againft their calumnies, chap, 1.2. and con- 
firms his Dodrine againft all their Ccivils ^ Chap, 3, 

The principle that they oppofe^is, Juftification by the 
righteoufnefs of Chrift, without an addition of the 
works of the Law: for it hath ever been the manner 
of fltlfe Teachers , they have loved mixture .* This 
principle the Apoftle labours to confirm them in, in 
thefe words, by fetting before them the miferable con- 
dition that they muft needs be in that are under the 
Law in matter of Juftification-, they thereby becom^e 
fuhje^i to bondage^ children of the hond-woma-i , ayidfor- 
fake the liberty wherein Chrifl hath made them free : and 
this he proves by fetting before them an antient and 
known hiftory^wherein he tels them a fpiritual myfterie 
w^ contained: the hiftory this ^ t^hraham had in a 
manner two wives of different conditions^the one bond, 

and 



The two QoVenants. 3 3 j 



and the other freehand by thefe he had two Tons of like 
condition with their mothers ^for the rule is, fartm fe- 
quitur vcntrem •, the fon oi the free-w^oman was afree- 
man^and the fon of the bond-woinan was a bond-man. 
This, the x^poftle faith, is not to be taken barely as the 
letter founds and no more, but there is fomething elfe 
meant then the words themfelves do reprelent unto a 
man '-^^ W 'i?iv'ji>^K'.\'p?'^ixivci. that h,coniimiata^or perpctua Mt' 
taphora^ that is, this is more then a bare hiftorical nar- 
ration :but here the Holy Ghoft had an intent to make 
thefe things m nature types and refemblances of fome- 
thing anfw^erable in the work of grace. 

And the myfterie is this, the two mothers are types " 
of the two Covenants the Covenant of w^orks, and of 
grace, *u7u/ p^;? i.^iv, docirma non e[l mater : the two fons 
are a type of tAvo forts of men living in the Church, 
the one proceeding from the firft, and the other from 
the fecond Covenant •, the one born after the fiefli, and 
the other born by promife ; the one regenerate, and the 
other unref^eneratc man. 

The condition of thefe fons an fwerable to the con- 
dition of their mothers-, the one bond , and the other 
free; that is, all unregenerate men, being the children. 
of the firft Covenant, they are bond-men, m a (late of 
bondage-,for fince the fail this mother hath ever^^ 6' ;?^tr* 
ed to bondage, that is, who ever were begotten and 
born by this Dodtrine, they were alwaies inaftate of 
bondage. 

But all regenerate men that are born of the Cove- 
nant of grace, and are under it, they are free-men, and 
in a ftate of freedom, becaufe born of a free mother. -for 
all a mans freedom or bondage doth flow from, and ex- 
pend upon the Covenant under which he ftands. 

Would; 



336 



'The two Covenants. 



Would you fee an example of both thefe fons , the 
bond and the free /• if you would fee an example of 
/fe,?f/ the ton of the bond- woman^ look upon lerufa- 
km that now is, that is, the people of the Jews as they 
then ftoodaffefted^who did feek Juftification by their 
own righteoufnefs, and expefted etern.il life by the 
works of the Law, and therefore they being under the 
firft Covenant, which genders to bondage, they were 
in bondage alfo :fee an example of ifaac the fon of the 
free- woman •, look upon the Church planted by Chrift 
and the Apoftles, in the daies of the Gbfpel , which 
dare not Itand upon the righteonfnefs of the Law for 
Juftification, but embrace the righteou-nefs of Chrift 
alone, and truft perfectly in the grace that God hath 
revealed in his Son •, and this is called Icrufalem that is 
above ^ as Heb. 12. 22. becaufe begotten from above, 
and have above their converfation-,and of all free men, 
all regenerate men, this is acknowledged to be the 
mother, and they fons of this Church in lerufalem that 
IS above. • 

Some Interpreters I Lnow fay, that thefe two Co- 
veaaats are not two in fubftance,butthat it ismeant 
o: the Covenant of grace diverfly adminiftred under 
the Old TeftamiCnt and under the New ; in the one 
they were under Tutors and GovernorSjand fo in Bon- 
dage till the time of liberty came that was appointed 
by the Father. 

i confefs that this bondage is alfo fpoke of in the be- 
ginning of this Chapter, v, 2,3,4. under the ceremo- 
nies of the Law. the rudiments of the world . and in 
comparifon of the Ordinances and liberties of the Go- 
ip^l^ kggerly Elements •, but here the Apoftle cannot 
fpeak either that thofe fons^ or thofe mothers liguifie 

the 



The two Co'venaJtts. 357 



the Covenant of grace diverfly adrainiftred for thefe 
two reafons. 

Firft, he fpeaks of men under the Law as a Cove- 
nant under the fame Covenant that ifmael vvas^being as 
he was thc/<?;; of the hond-iv$man^ that did feek Juftifi- 
cation by the works of the Law^according to the pro- 
mife of this Covenant, This do and live : But the peo- 
ple of God under the Old Teftament, fons under Tu- 
tors and Governors in their minority, and under the 
pedagogy of Mofes^ did not feek to be Juftified by the 
Law, nor defire to be under it^ neither were they un- 
der the fame Covenant that ifmael was, therefore it 
cannot be meant of the fons of God under theOlA 
Teftament, And this forceth Calvm to reje<ft this in- ^^ 
'terpretation, and to fay, Fateor Panlum htc de taUhus /?- *^ 
/I'tf fion locfui : therefore it is fpoken of two diftind Co- 
venantSjthe Covenant of //?»^^/, which was a Covenant 
of works, and the Covenant of ifaac , which was the 
Covenant of grace. 

Secondly, the Apoftle fpeaks of fuch as being in 
the condition of ifmael^ were to exped no inheritance , 
but to be call out at laft : Caft out the bond- rvoman and her 
/<?;f, x'^r/.jo.Now this isnot true of thofe that were 
under the Covenant of grace under the Old Tefta- 
ment-, for though they were for a time under Tutors and 
Governors^ yet they were childr^'n of the free womsn , as 
well as we under the Go(-^^\,the Church of the frfi horn 
written in Heaven^ ^:'^/ 12. 23. and therefore iv.t^ /^^ 
abide in the houfc for ever : and though not without us, 
yet together with us they were to be made perfect^ H:b i ; • 
ult. taking the two mothers therefore, not for the Co- 
venant of grace diverlly admipiftred-, but forthetw<i 
feveral Covenants that Gqi^hath made wit'i m;inkiiid, 

X X the 




T'he two Coyenants. 



t'he Covena-}nof rPork$^2ir\6, rfe Cuvmant of grace : Ae 
purpofe of the Holy-G.hoft here I will fct down la 
thefe propafictons, worthy to be ftadyed and en (qui- 
red mt-o. 

Hrft 5 there are two feveral Covenants that God 
"tiath made with mankind , one of works, before the 
fall ♦, and the ot>hcr of grace, which fince the fall God. 
hath eftabliflied and revealed to the Church. 

Secondly, all thofe that live in the Church are, the 
children of one of thefe Covenants ( that is ) they he 
tinder them-, for Ahrahams family was a Type of the 
Church, and there were two mothers and two fons.. 
All carnal tmregenerate perfons avefcoffing ifmaeh^ are 
th^ children of H agar, they zvQ under the fir ft Covenant,, 
the Covenant of works : all godly andregenerate men, 
are the children of S^rahyXh^Lt is , horn of the f^omife^, 
'and under the Covenant of grace> 

Thirdly, all the liberty and bondag<e that a man 
ftandsin, proceeds from the Covenant under Which 
he ftands •, he thatjs born of the bond- woman, whatever 
his pretences and privikiges be , he is a bond- man^ 
and he that is born of the free-woman is. a freer 
man. 

Fourthly, the Covenant of works, though rt was at 
firft given as a Covenant of liberty^and Adam under it 
was a free- man, yet unto man fallen it is a Covenant: 
of bondage .* and all unregenerate men that be under it 
are bond-men-, but on thecontrary,the Covenant of 
grace is a Covenant of freedom, and they that are un- 
der it are free-men. 

Fifthly, to ftand under the Covenant of works. 
rvhich genders to bondage^ is unto all unregenerate men. 
a. defirable condition ; thcj dcfirs to he under the Law* 

Sixthly, 



The two Qp^najits . j ^ 9 

_ — . — — - — — - r ■ ■— — ■-■•■' ^ 

Sixthly, the Law it felf which God delivered upon 
Mount Sinai , though God did publifli it there with 
Evangelical purpofes, and had no intention to fet it up 
as a Covenant of works, but only as a hand-maid, an 
appendix unto the Covenant of grace; and therefore 
the Apoftle iaith , whereto jervcs the Law^ if it were net 
fet forth as a Covenant bj whirh m/in fliould attain life f 
Cat, 3 , 19. he anfvvers, ^r^^*'^"> // ivas added ^ or put to^ 
not fet^p by it felf alone, as a diftind Covenant, but 
added a§ a hand-maid to advance the glory, and to fur- 
ther the ends of thefecond Covenant •, yet even this 
tiaw unregenerate men in the Church make unto 
themfelves to be nothing elfe but a Covenant of works, 
and fo though it were not given for bondage^jf^f in them 
it genders unto bondage, ^ 

Seventhly, no fnan can ftancj under both Cove- 
nants : no more then he can be born of two mothers 5 
hethati^bornof//4^4r, cannot be naturally the Son 
of S^r^^jand therefore if a man beu ider the firft Cove- 
nant, there muft be a tranflation, and that fup ernatural, 
or elfe a man can never be a fon of the free- woman, can 
never be under the fecond Covenant. 

^fl unregenerate men y men in a ftate of nature wherein p^^^tx 
they were born^ are all under the frfl Cover; ant , the Cove* 
nant of works -^ the) be all the fons of Hagar ihe bond- 
woman : Jf/nael is a Type of all unregenerate 
men. 

i\ Covenant is a mutual agreement between two, 
voluntarily binding themfelves upon certain conditio 
ons each toother. 

Man is bQund unio God by a double bone!: Firft, by 
tl\e^b^adp/Cif|ition. Secondly, by the bond of ftipu- 

X X a lation^i 



** * 



^ _ _ . _ ■ , I — I ^ ~ ■ 

^ 4 Q The two Qoa^enants. 



lation t the one natural^and the other voluntary -that fa 
the Lord may bind the creature to hhi) by all imagina- 
bJeingagements to prevent future apoftacy : for the 
Lord knows our frame and whereof we were made : by the 
former we are only bound unto God •, but by the latter 
God alfo is bound unto us, and as before I laid, he did 
it to engage the creature : fohe doth this to encou- 
rage the creature to obedience .* The Lord hath, as 
Greator^abfolute and unlimited authority^and therefore 
might have commanded duty without reward.* for when^ 
we have done all that is commanded^ we are hut unfroftahU 
[ervants : or if he had intended a reward, he mighthave 
referved that unto himfelf, and have told the creature ,, 
you fliall truft unto me: if I think fit, I will reward you; 
but however I will be free : But the Lord- doth not.- 
but that man might not think much to be bound unto 
obedience, Godhunfelf is pleafedto be bound to re- 
compence : Hafi thoujerved God for nought ? 

Now this agreement between God and man is twor 
fold, anfwerable unto the two- fold ftate of man ; 
Firft, in the ftate of integrity God made with man a 
Covenant expreffing mans duty , and promifing a re- 
ward unto his obedience,and this was foedus amtcitt^ r 
becaufe God and man were not at variance^like that be- 
tween David md Jonathanioi the confirmation of their 
mutualloves. 

Secondly, in a ftate of corruption after the fall, God 
entred into a new Covenant to take man into friend- 
^iliip again, after God and man had by fin been fet at va- 
riance, and this wzsfosdm mijericordi^ , a Covenant of 
reconciliation. 

Thirdly, thefe two Covenants were made with two 
fe-veraL heads .\ with the flrjl and with xh^fccond Adam\ 



The two CoVena?its, ^41 



for under thefe all mankind are included ; and in them 
the Lord looks upon the whole nature of man ^ there- 
fore the Apoftle fpeaks as if there were but two men 
in the world, i Cor. 15. 47. the firfl man^and the fecond 
man : beca«fe they arc as the two common heads of all 
mankind. 

The firft Covenant was made with the firfi Adam , 
Gen. 2. 9. God gave K^dam all the Trees of the Garden 
for meat : but one was given ^s pabnlum anima : called 
therefore non ah effecl^, tht ixqq oi life: notbecaufeof 
any natural power in it^either to be get or continue Ufe: 
but 5 aftgnificattonequa erat S acr amentum c^ Symbolum 
vit£. : as a fign fignitying, as a fCvil ratifying and con- 
firming to him the adurance of that life which God 
Had promifed unto his obedience: Now this was not a 
feal.fet to a blank : therefore it mufl: needs be given up- 
on fuppofitioUj and for confirmation, of a fore- going 
Covenant. 

The fecond Covenant w^as made w^ith the fecond 
Adam t, he faith not untojeedsy asfpeakmg ef man) -^ hut 
unto one^which is Chrijl^Gal 3 .1 6^\ 9 , he is called the feed 
unto whom the promife, and with whom the Covenant 
was made ; for as /I dam was Caput cum fcedere y fo is^ 
Chrilfalfo, therefore the Lord promifeth that he will- 
give him^j- a Covenant to the Nations^ I[a. ^,2,6, for in- 
this Adam \\2.s a Type of him that was to come ^ Rom. 

Thirdly , the firft Covenant was a Covenant of 
works, fo called from the condition of the Covenant- 
which did require perfonal and perfeft obedience •, this- 
do and thou [halt live^ ^P\^k. 20. 1 3. and that under a pe- 
nalty of a curfe for the leaft deviation •, cur fed is every 
^ that cmtinuei not in all things written in the hoik' 



34^ Ti!?^ two Covenants. 



of the Law to do^ them y GaL 3. to. t ' | 

Fourthly, this Covenant was made not only with 
Adam , but with the whole nature of man in him , for 
Adam was a publike perfon, a reprefentative head-, and 
the t:ee af life was notaperfonal Sacrament, but a na- 
tural, which did belong unto the nature, and therefore 
the Covenant was made with the nature, and not with 
any particular perfon only-, which doth appear plainly, 
becaufethe Covenant being broken, the curfe of the 
Covenant doth feife upon the natui'e, GaL 3.10. for the 
duty of the Covenant muft ne^ds be as large as the 
curfe of the Covenant, therefore upon whomfoever 

the curfe doth come, unto them the duty did belong, 
and none were bound unto the obedience of the Cove- 
nant, but they that were/^^.^r/i//, perfons with whom 
the Covenant was made. 

Fifthly, this Covenant is nor abolifliedby the fall , 
but remains and ftands in force. Not to give life and 
falvation •, that indeed it cannot do, becaufe it is become 
weak through thejlcfh, Rom. 8.3. but it commands duty 
now, as perfeftly as it did of Adam, and that muft be 
perfonal and perfed obedience . And if a man fail in 
the leaft degree,it threatens the curfe alfo. Godfpeaks 
unto Cain according to the tenure of this Covenant af- 
ter the fall , Gen. 4. 7. if thou dofl well^fhalt thoti not he 
accepted < ^c^ It is by vertue of this Covenant that the 
curie comes upon men here in a degree , and in perfe- 
Aion hereafter . there is no reafon, that becaufe we have 
loft power to obey , therefore God fliould lofc his 
powder to command. 

Sixthly, Laftly all unregener;it;e men finc;e the fall, 
doftand underthisCovenant with the Lord : it muft 
needs follow from the principles .a^re^dy .kid * for if ^this 

Covenant 



•■*-"- ^ *- '-*• t -f - "i Mil 



The two (joi^enants. 3 4 j 



Covenaiifn^re made with K^aam^ with tTie whole fia- 
ture of maa, and if it ftand in force fince the fall, then 
wherefoever the nature of man is, becaufe every man 
is a Son of the firft Adam^ht miift needs become bound 
unto the terms and condition of this Covenant ^ for it 
was made with the nature of man^and therefore it muft 
be univerfal-,yet that fince the fall allunregenerate men 
arc under this Covenant J will further prove it by thefe 
Arguments 

Firft, it will appear from the conveyance of the 
guilt of Adams fin^ 2?^;^.5.I2. As hfone man ftn entred. 
mto the world md death l?y fm, fo death came tifoa all •, be- 
caufe fin came ufon all : how fo, feeing there be many 
dye that do never fin ? The Apoftle anfwers, though- 
they have never finned in their own perfons, yet in 
him as a publike perfon they did fin V (^ in whom all' 
have finned : we were all in him, and therefore we all 
finned in him-nowhow were men in Adam ? they were- 
in him two wares. 

Firft, legally by vertue of the Covenant which God 
made with him > we w^erc parties therein-, we were as 
well bound to the duty, hadastruean intereft in the 
mercy and life promifed, and were as liable unto the 
curfe that Ihould fallow upon the^ breach of the Cove- 
nant as he, and therefore a!limanVind fell at once. 

The Cbvenant it feems, thJt God made with the 
Angels, he did notmakeit with the whole Angelical' 
nature, and therefore fome of them fell and others, 
ftood, but ours being made with the whole humane na- 
ture, and we being all involved in one Covenaiu. when, 
in Adamonv Covenant was broken, we all fell in him , 
and therefore fpeaking of this Covenant , Saint Chry- (^hryfojl. 

fojiomidh uSj yjidy?^nv m7i^fr\^u>i.i<^u the hand wnt- 

iag^ 



v.* 



744 ^^^ ^^^ Covenants. 



ing of Jdams Covenarw: was ours, as truly as it was 

his. 

Secondly, naturally, and fo we bear the Image of the 
earthly ^receiving from him the fame nature that he had, 
I Cor, 15 . 49. if he had fl:ood,he had conveyed unto us 
an undefiled nature, and we have from him a corrupt 
nature by the fall : fo that whatever is horn of the flejh^ 
uflefhjfoh. 3r 6. now feeing his fin is conveyed unto 
us, becaufe we flood under the fame Covenant with 
him, itmuftneeds follow,that To longas a man (lands 
guilty of Adams fin, fo long he (lands under (_^^/f»;i 
Covenant, and that muft needs be till this fin be done 
away in Chrid. 

Secondly, to be freed from the Law as a Covenant 
of works, is in Scripture made a fpecial favour, vouch- 
fafed unto none but them that arc in Chnd^Rom, 6.1^, 
rveare not under the Ldrv, hut tender grace^ Rom, 7. i ,2,3., 
the Larvis brought in as a dead husband^ that hath com^ 
mand over a man no more, but it is chrift that cancels 
this hand- writings Col, 2. 14. it is a liberty wherein Chrifl 
hath made us free^ Gal, 5.1. Now how hath Chrift 
made us free from the Law ? how is it done ? and how 
are we not under the Law.? the Law hath in Scripture 
divers ufes •, Eft inflar Pdciagogi^ reguU^fr^ni (^fpecuU , 
now in all thefe refpeds believers are under the Law : it 
is not a hand-writing cancelled in either of them, but 
fub ratione faiii : fo they that are in Chrift, arc not un- 
der the Law5but under grace, that iso either for rightc 
oufnefs, or life, for Chrift is the end of the Law for righte- 
oufnefs to every one that believeth, Rom. !0. 4. If none 
are freed from the Law as a Covenant,but they that are 
- in Chrift, then all unregenerate men who are without 
Chriftjthey ftand under the Law as aCoevnant ftill. 

Thirdly, 



r ■ ■■■-■ — - » 

The two Covenants. 345 



Thirdly, God deals with all unregenerate men ac- 
cording to the terms of the firft Covenant •• for 
Goddeals with and difpenfeth himfelf unto men ac- 
cording unto the Covenant under which they ftand .• 
and therefore \f e (liall find the dealingtivith thole, and 
with believers is exceeding differentjaccording as they 
ftand under different Covenants. 

Firft 3 he expeds perfed obedience in their own 
perfons .* indeed the Lord requires perfed obedience 
ftill , and wherein we come fliort in the leaft degree, 
we fin: but yet becaufe the perfection is not to be 
found in us , it is made up in the (econi Adam in the 
obedience of the beloved : for there is commntatio per- 
fo^£j but not ^ttfliti^: but this is not \^ouchfafed unto 
any unregenerate man •• neither a change of his righte- 
oufnefs 5 it muft be perfeft: nor of his perfon , tor it 
muft be perfonal righteoufnefs ; for this Covenant ad- 
mits no Mediator : fo that of all the obedience of 
Chrift, not any goes to perfed their obedience , and of 
alIh|sfufferingsnotadropof his blood goes to take 
away one of their fins off the fcore, for they are rvith- 
out Chrtjl^ Efh. 2.12. and iris in him alone that Qod is 
well fie ajed. Math, '^, ij» 

Secondly, he rejects their moft glorious works for 
the leaft failing in them •, See it in ^ehii^ 1 King. 10. 1,0. 
God faith of him ; He had diligently executed what was 
right in mine ejes: and hath done unto the houfe of Ahab 
according to all that was in mj heart : and yet in Hof, 1.4. 
he faith ^ / will vifit the blood of Ie\reel on the houfe of 
^ehu: and in them, Ifa. i, ii^ii, though they were 
things commended by God, yet he abhors them •, if thou 
doji evil^fm Ites at thy door^ Gen. 4. 7. whereas it is not 
fo with them that are under the Covenant of grace : 

Y y I 



34^ ThetwoOj^enants. 



I pcrfvvademyrelf many of their works are rewarded 
that hare had ( it you look upon the thing it felf ) us 
great imperfedions as there hiave been in thofe works 
that unregeneratemen have been punithed for •, if there 
be amllingmind^ though the wark be not anfwerable, 
yet it iliail be accepted, 2 Cor, 8.12. and the good Lord 
Will fdr don a man thmgh he be not cleanfed according to the 
Purtficatton of the Sdncfu.iry^ 2 Chron. 30. 18,19. 

Thirdly? he hates then* perfons for their works fake^ 
Gen, 4. 7 . ^f thoii dofi well, jhalt thou not be accepted: the 
perfon's curfed for the worksfake^G^/.j^io. but under 
the new Covensnt it is the love of the perfons that 
makes their Services be accepted : Abels offering was 
offered veith fin as well as Cains^ yet Gen» 4. 4. God had' 
r.cfvcct to K^bcL 4;^^ then to hi^ offering : but he refpeft- 
ed not Cains offering becaufe he had no refpeft unto hrs 
perfon .* the weaknefs of Abels perfon inade not his 
fervices rejected, but fo it did Cains : :G.od is angry in- 
deed at the fins of the one: but there is irdfimflexy^ 
ira redundans inferfonam: he doth never hate their per- 
fons when he is an^ry with their works > 'but he deals 
Yvith the wicked under the firftCovenant? hates their 
fervices for their perfons fake. 

Fourthly, all things are turned into a curfe to them 
that are underthefirft Covenant •, for this Covenant 
defeiTCS nothing for the breakers thereof but the curfe, 
Gen. 2,17. and thej are curfed in the Basket and in the 
ft ere Deut, 28.7. their Table made afnare . PjaL 69.22. 
curfe their blessings ^ MaCi.i, That Covenant being 
brok:en brings forth death : A nd thefe temporal Judge- 
ments are but the p\iiludiajudicii futuri : but under the 
Covenant of grace, unco them all things are turned in- 
toableffing, %om. ^^z'i. nil things nwk together for good. 



The two QoVenants. 347 



by their Covenant •, all things are jours , whether life or 
^eath^dcc. i Cor. 3. 22. Now this dealing of God with 
men living in the Church under the fame Ordinances^ 
and enjoying the fame priviledges being fo different, 
there can be no reafon given of it^but meerly the diffe- 
rent Covenants under which they ftand: tor God hath 
been and is alwaies mindftd of hts Coven ant ^inA. accord- 
ing to it J doth alwaies difpence hirafeli to the crea- 
ture. 

Let it awaken every natural man to feek for a 
tranflation : Tfiy mifery by fin ftands in two things : ^^' 
"Firft, that thou art under Adams Covenant. Secondly, 
thatthoubeareft his Image; now. we many times fee 
ourmifery by theone^theevil of our waies : but few 
. are fenfible of the other, the evil of our ftate •, and that 
is the greateft : for this makes thee a bond-man wbileft 
thou liveft : for the Coven antgenders unto bondage , and 
it cuts thee off from all hope of an inheritance here- 
after; iox the bond-rvomanmufl be cajl out with her chil- 
dren. 

This is the tranflation which the Apoftle fpeaks of, 
bei?ig tranjlatcd into thd Kingdom of Ins dear ^ony Ccl. 
I . I j . this ^ the paj] age from death to life , lohn 5 . : 4 n 
this paflageota man there muft be a double chanije. 
Firft, mwatiomoralis : aRelitivechange, as when'of a 
bond-man, a man is made a free-man : of a fcr\'*nr he 
becomes a fon. Secondly, Phjfica ; a natural change / 
that is, when of a fick man he is made found -, the rirft 
is the change of a mans Covenant, and the fecond a 
change of his Image ; the one is done in Judificatloii ; 
and the other in Sanctification ; and by both thcie, old 
things are pafi awaj^ all things do become neyv^ i Cor 5.17. 

Yy 2 This 



'^ ^g The two Q)<vemnts. 



This tranfladoa all the people of God that ever went 
to heaven had experience of -^and this is that I defire all 
men in a natural ftate may be awakened to feek after. 
But you will fay, who be the men that ftand under this 
firft Covenant^ I hope there be none fuch amongft us.. • 
You may judge your felves by thefe two rules. 

Firft, he that is under the fecond Covenantjhath an 
intercft in him who is the frince of the Covenant --, he 
that w'lS ^izen as a Covenant to the Nations ^ if a. ^2, 6 s 
for we heard before that the two Covenants weie made 
with tw^o different heads •, and it is union with them 
that brings a man under either Covenant •, it is heing 
in i^dam thai makes a man ftand under the one : and 
heing tn Chnfl^ that gives a man intereft in the other : 
ibr a man mult be in Chnft as he was in Adam ( that is ) 
in him legally fla}':di:4guf7dcr his Covenant v ■^A\<i in him 
naturally^ that is bearing his Image, 

Now if a man would know whether he hath an Inte- 
reft in Chrift or no^let him take the Apoftles rule, and 
lay it unto his own foulimpartially^ 2 Cor 5»i7. he that 
/J in Chrifljs a new creature : he is not barelv new drefl- 
edj or hath gotten a new out-iide, but^ he is mthin re- 
newed in the ^-prit of his mind : he hath a new under- 
ftandiiig, newapprehenfionsof perfons and things v 
and thofe things which befi)re he counted foolifhnefs^ now 
he doth know them to be his only wifdom •, and thofe 
perfoiis that he looked upon as the fcum and otf-fcou- 
ringof all things^ thefe they judge to be the excellent 
ones of thetarth 5 and thofe dark and carnal apprehen- 
fionsof thewaies of God, and themyfteries of God- 
linefs, that he had before, they are now done and paft. 
away^ they have no affedion to them .-for it is not 
enough fora man to have new words^ and new adions: 

theia 



The two CoVena?its. 54^ 



there is many a man abftainsfrom the pra(5life of many 
fins that their hearts love.* and many a man forfome 
refpefts takes up the pradifeof feme duties that his 
heart hates : but fuch a man now loves that which be- 
fore he hated, and he now hares that which before he 
did love: that which before was to him the only mat- 
ter of his joy:, now becomes the only objed of his for- 
row .* thus ^^ that is in Chrifi^is a new creature. 

If fo, then furely they cannot take themfclves to be 
new creatures, that have not fo much as renewed their 
anions ; that were drunkards and fo continue; v/ere 
Sabbath-breakers , and Swearers , and Uferers, and 
Scoffers, and fo continue ftill , the comfaft of whofe 
lives comes in by evil : it is their meat and drink : thej 
eat the bread of rvickednefs and drink the wine of violence^ 
Prov./\, 27. [ts their cloathing : Pride cornp^ffcth them 
as a thain^ violence covers them as a Garment, Pfal, 73 ^<5. 
and it is their recreation : it is afaflime for a fool to do 
rvickedly^ Prov.io, 23 and there be no recreations that 
have any pleafure in chem unlefs they be fweerned by 
fin : furely thus walking in their old waies, it isimpof- 
fible they iliould be new creatures ^ and not being new 
creatures,they are not inChrift^and not being in Chrift, 
the Prince of the Covenant , they have no intereft in 
the new Covenant. 

Secondly,, he that is under the firft Covenant , is a 
bond- man as ifrnael ; whereas he that is under the fer 
cond Covenant is thefonof the free- woman, and re- 
ceives from the Lord by that Covenant a free Spirit , 
PfaL 51. 12. 

Firft, he is in bondage by earthly engagements , he 
can have no en^agemeiit but it is a fnare to him : The 

Yy 3 ^- f^l^^^ 



r) 



The two Covenants. 



falfe Prophets were honoured by fome of the Kings of 
Ifrael: therefore they could hot fpeak the truth to him, 
neither to reprove his (in^ lior to difcover the mbd of 
God. I muft d ) fuch a thing though it be againft my 
confcience^ to give fuch a man content: I muft not 
reprove fuch a fin^becaufe it will difpleafe^c^^. the Pro- 
phet Michaiah had a dif-engaged Spirit in thi$ re- 

Secondly, in bonda2;e unto fin and under the power 
of iheir own lufts^that though they may fee many evils 
in themf^lves , and confefs it , yet when occafionand 
opportunity ferveSj and the luftreprefentsit felf they 
ai'e no more their own, thy cannot refift : Eyes fdl of 
Adul:erj that cannot ceaje to fin. i Fet,i,i^^ and as men 
life to fay, they cannot choofe, c^c. 

Thirdly, in bondage unto the creatures under the 
power of them, i Cor. 6.12. one man cannot livs with- 
out his honour J another without his minion, another 
without fuch an eftate .- and all the thought:, of their 
hearts run out about-fuch things, and are wholly bufied 
about meat, and drmk, and cloathes, and money , and 
play,and this wholly diinks up their fpirits. " 

Fourthly, in bondage under the s^iiilt of fin, and 

flavifli and fervile fears- they go all their life long with 

a galled confcience, filled with fearful apprehenfions of 

death and Judgement ; for thcj all thm life long for 

fear of death are fubjefi to bondage^ Heb, 2. 1 5% 

Confider ferioufly of thefe particulars:and unto fuch 
men I fpeak, as being as yet under the firft Covenant^ 
and I exhort them to feek to be tranflated. 

I fpeak not this to make the firft Covenant which 
God made with Adam^ vile in your eyes. 
' For firft 5 it was a great favour that God would be 

pleafed 



The two (^oVcuants . ^ 5 



pleafed to make a Covenant with the creviture : for we 
did owe him fervice^ though he had never promifed a 
reward. 

Secondly, the perfon with whom this Covenant was 
made, was the moft excellent of any meer man : never 
any fo full of perfed:ions as he : fo fit to be a head, and 
fo likely to convey grace unto us, as >^^^;^ was- and 
therefore the Lord made the beft choice for us for the 
eftablilhing of this Covenant : for had w^e our felves 
been to chufe , feeing his perfedions, we would rather 
have put the keeping of our happinefs into his hands, 
then have kept it in our ow^n. 

Thirdly, there were great things promifed by this 
^ Covenant, Gefj, 2. p. all the good things of this 
life , and eternal happinefs with God in the life to 
come. 

Fourthly, it- was the fame Covenant that God made 
with the.beft of the creatures,even the glorious Angels.- 
they flood by it, and owe their happinefs to it at this 
day •• which appears by Gods dealing with the Angels 
that fell : he cajl them off for one trdnfgrefton , J'ltde 6. 
and they that flood, flood by vertue of the fame Co- 
venant which they broke that felhand by vertue of that 
Covenant being now confirmed in their efl;^te , thej 
daily behold the face of your Father rphich is in He a- 
"ven. 

Fifthly, to put an end to all: it is the lame Cove- 
nant tha; the Lord Chriflhimfelf flood under.* for he 
was made under the Larv^ Gal, 4. 4. that is^ not only the 
Ceremonial and Judicial Law, as a Jew^but as a man al*^ 
founder the moral Law, Gal. 4, 4, being bound to his 
obedience, and to fuifer thecurfe thereof: for he was 
mr furetji HeL 7, 22,. and the furety is bound in the 

fame.- 



^52 T/;^ ^//?o Covenants. 



fame bond with the principal •, and therefore he rvas 
made a cur [e for us: which is the proper fruit of the Law 
as a Covenant of works^ Gal, 3. 13. in all thefe refpe€ls 
it was a ^lorious Covenant 

But men ih^uld be awakened tofeektobe tranflated, 
whether we look upon this Covenant, and mans (land- 
ing under it in his (late of innocency , or in the ftate 
of fin. 

Fu'ft, in the ftate ot innocency^ fo if he had flood , 
he might well havedefired to have been tranflated out 
of this Covenant, if we confident and compare it with 
the Covenant ot grace. 

Secondly^this^was a Covenant made v/ith a mutable 
"head ^ o<f<^4?^:> though he were an excellent creature , 
yet he was but a creature ; and it is true of all men, that 
thej were given to change^ Prov. 24. 2 i. now for a man 
to have all his happinefs inbarkedin a creature daily 
fubjed unto change, muft needs imply an imperfedion 
in their condition ; but the Covenant of grace is made 
with Chrilt an unchangable headland therefore kcaufe 
he Itvcs, ive [hall live djo^ I oh. 14. 19. 

Thirdly, the Covenant it felf was a changeable 
. Covenant , and therefore by reafon of fin there is a 
change thereof unto all that believe : and the Lord 
hath introduced d^fecondand a better Covenant •, but the 
Covenant of grace is an everlafling Covenant ^G en. \q .q * 
afure Covenant, a Sa^. 23, I52. fothat nothing can 
arife de novo^ to difannul it. 

' Fourthly , thepromifes of this Covenant were far 
« inferiour unto thofe in the Covenant of grace: it is a 
^ Covenant e(lahltfhed upon better fromifes^ Heb. 8. 6. in 
' this indeed God did promife life here and hereafter^ 
^ but he did not promife, / will be thy God ; I will give 

thee 



%> 



The two Co -venants. 3 c ^ 



* thcc mj Son : and I will ^ive thee inj S fir it •, / will he thy 
*^ Cod : that is, all the Attributes that be in me, (liall be 
'as truly thine for thy good, as they be mine for iiiy 
' own glory : thou (halt have my wifdom to direcft thee, 
' my power to proted thee •, if thou fin, thou ihalt have 
^ my mercy to pardon, my grace to rule, and my glory 
^ to crown thee. 

Fifthly^ the righteoufnefs of this Covenant was a 
far lefs glorious righteoufnefs-, for it fliould have been 
th^ works of righteoufnefs that w: had done^ Tit. 3. 5. but 
the righteoufnefs of a creature: but the righteoufnefs 
of the fecond Covenant is the righteoufnefs of God 
himfelf, 2 Cor, 5.21. not the eilential righteoufnefs of 
God :, but a righteoufnefs anfvverable unto the Law, un- 
to which the God- head gave both efficacy and excel- 
hi\C)'yHib.9, 14 

Sixthly , the Condition of this Covenant was lefs 
glorious.-for it was Doing- but the Condition of the i'^ 
was believing'; and this is moft glorious, becaufe it fets 
amanuponthe higheft way of glorifying God •, for 
all acts of obedience in Adajni'Ab-ii glorifie God in 
his Law •, but this is glorifvii] oi G^d i:i his Sjn •, 
which is the higheft glory ,./^/7. 6. 29 

Seventhly, Laftly, the power cf peiionnaiice was 
far inferiour : for that was to be done by m:A\ alone by 
the ftrength of grace received w.tliout a^iy fjrcher ; ap- 
ply^ and ^r.ice unaillfted, wh.:r c:ui :t do f but ua:.ef the 
fecond Cjveninr, chough the work be t ) be p:ri"fo:m 
ed by us, yet the fupply o[ ft.'eiigth is G )ds : // is God 
that works in its both to w II a:7d to do., P 'j.l 2 . . j . 

Thus if we look uponm^in In h.s integrity under th.'s 
Covenant, he hath reafon, feeing t'le new Cove::anc is 
offered, to deiire to be tranfl ited. 

Z z Se- 



3^4 ThetwoCoyenants. 



Secondly, but if we look upon man as fallen, then 
all thofe that ftand under this Covenant have reafon to 
be awitkened, to be tranfplanted. 

Firft, by vertue of this Covenant, fin is imputed and 
bHupou.iaiLms o'Vii fcore •, Noxa fcquitur caput -^ the 
foal tha: fi3s (]w.ldje Geri,i\.j.Sin lies at th) door •, fo that 
though chou haft heard talk of the death and fuifering 
of Chrift •. yetj not a dropof his blood lliall go to take 
off olefin, ofone torment from thee.- for thy Cove- 
nant admits no commutation. 

Secon :.ly , it is a Covenant without a Mediator ; for 
then there needed no middle perfon- no dates-man to lay 
ho'ld Upon both, lob 5 . 9. fo now fince man is fallen , all 
that itan J under this Covenant converfe with God im-. 
mediately, they have no Mediator to bear their fins^ or 
to offer their facrifices. 

Firft^to offer their facrifices, fo that in all their fervi- 
ces they come unto God immediately •, Firft, thou haft 
none to bring thee into the prefence of God , whereas 
by the fecond Covenant we have ^'^>'«?'"'^) -^^pp^c-; ,/^ 
boldnefsandaccefs^ Epk 3. 12. wQ^^have a manududion 
to the Father by him 

Secondly, when we come to Godwe have no Prieft 
to offer our facrifices 3 and fothey can never be accepta- 
ble unto the Lord •, for whofoever fliould offer a facri- 
fice of himfelf without a Prieft, that foul was to be cut 
cf from hts people. Yet this is your condition under the 
fecond Covenant. 

Thirdly, there is none to perfume them, and take 
away the failings of them •, to bear the imqutty of jottr 
holy, things^ Exod, 28.38. to perfume your prayers, to- 
wafli your tears ; Lava lachrjmas meas Dominie, 

fourthly 5 if Satan objeft any thing agaiaft thee. 



The two QoV^nants. 35 J 



thou haft none to make anfwer for^the^, for thy Cove- 
n^int admits no advocate. 

Laftly, if any fervices be required, thou haft none to 
help thee, but thy own might •, no Chrijt to (ircngthen 
thee '^ no S fir it to help thy infirmities ^ Rom 'S^ 26^ as 
it is with the people of God in the Covenant of 
grdce. 

Secondly, nonexo bear thy fins, or fufferings 3 and 
fowrath.niuft needs come upon thee immediately •, it 
coa>es upon the godly under the fecond Covenant, 
and Cbriftxl^'MediaEor fteppe«5^het we{^a|& k hare. the 
curfe ^ being Tmdc acurfcforus, <][aL p i J. but when 
^the Lor4 iliall ^comexo pour out his vvraih upon thee, 
thou maieft imther hope to prevail with the Rocks and 
'^th^ Mountain ^ .ithen .with Chrift •, he , will. not ap- 
pear for thee , ixut thou miift wraftle it out vtith.the 
wr>ath of the great God for.ever .-, andiitiiis. afoarfHljk^ng 
to fall into the^hnnds of itheliv^ng^^odi Uch'ilQ. 30, jr. 
there muft needs- /*^ Judgement without . mcrcj , and fnry 
jtrithoift cor/^pAfsio/f , when the Lord will (lir.up all h^s 
o wrath, and.^none fi^pm toibeiir^one drop Qf ^this;RQim 
.for thee 4 .foritby.hCov^ettan^ ikidiBrts m^ .MedM- 
otor. ' ' ■ - '■• ""I- • ' -- ^ -;■ 

[Thirdly, it is ia Covenant Mnderi which untoman 
fallen there is no hope of repanxion •, .Fiift^ it proinif- 
ethi no repen tan ce at ter finning:: it.belo j v s to ; t lie fe- 
cond Cdvenant , zhxi Chr/Jl jlktlhgiir: repentance mto 
Ifraclj AlTS 5. 31. . i-^ 

Secondly, it promifeth no fpac>! to repent, but Gen. 

2.17. rhe day then e acfl thou fhalt dye . and fo they had, 

had not Chrilt ftept in^ Ri^v. 2. 21. fp^ce to repent ts 

not from the fird Covenant. 

Thirdly, ifamandid repent, this Covenant promif- 

Z z 2 etii 



c5 T/;^ tipo(jrvenants. 



eth no acceptauon upon repentance -, it faith indeed, 
Gcn,^. 7. if thou do(t wellthm jhalt be accefted : but it 
-fhitb not, it, tlx>u doll evil thou ihalt upon after repen- 
%iKe be accepted; therefore this is a mans miferable 
condition 5 and this it mufl be by this Covenant for 
ever . ihereK>re the Devik- are in a hopelefs Condition, 
becaule the Covenant under which they ftand offers 
-'-themno mercy after fiiining/ and God hath not reveal- 
ed unto them any other Covenant •, and the fame is the 
'Cdndicion ot every man by this fir ft Covenant.* only 
men have this privi'edge^that they have a fecond Cove- 
nant offered unto'thera, upon which they may lay hold 
with hope of mercy •• therefore negled not thefe glo- 
rious offers i' feck tht Lord while he mAy be found : clofe 
with the grace in the new Covenant •, kmw the day of 
'^t^'vr^taphn ^for if thou be found at the laft day under 
fy^-^^^i Covenant and untranflatedjthoumuft expeft no 
othei^ but to bear thy own fin and fliame for even' 
•>fu\\ij,e^.this awaken you to feek , firft for a change of 
^tfiy Covenant-,and then afterward for a change of thine 
"liiia^e : many men labour to change their waies, and to 
abftSin from many fins: but whileft thou art under this 
firft Covenant, thy Covenant promifeth no grace to 
^perform duties-, thy Covenant promifeth no acceptance-, 
therefore the firft thing that a foul fhould fet upon, is to 
feek to God to be tranflated out of that Covenant, 
'.that bondage under which by nature he ftands . 



Flesh 



!!7 




S I L e'n" C E D 

BY 



Gods ariiinp. 




A Sermon Preached before the Lord Maior, 
Aldermen, and Commons of London^ on a Thankf- 
giving day at Chrifi- Church London^ ^iilj 26, 1 65 i . 



Z A c H . 2 . ver . ult, 

Befilent^ O a/lJleP)^ before the Lor d, for he is raijed up out 
of his hohj habitation. 

^■"■"'"'^•'-^f J T is the srCwit honour of the Saints , chat 
they are made tyje Temfks of the Hoiy- 
Ghoff, and the Priefls of the mo jl high God^ 
_ that they may ofer to himfpiritualjacrifices 
acceptable to him throt^ghlefus Chrifi.lliQ facrifices of the 

" Zz 3 Jews 




f)jc 8 Fkjh filenced by Cois arijing. 



Jews were of two forts. Some were '^^Vr^^^'i Propitia- 
nor>y Sacrifces^ for the obtaining of pardon, and peace, 
and reconciliation after (ins com.-nitted •. there were 
other facrifices that wQi■^^v<^(:h■'^'( peAce-offrrings^ a re- 
turning unto GodoFthanks and praifes for bkiTin^s re- 
ceived. When God did put into the hands of his peo- 
ple a cup of cor.[oldtion^ for that is the Prophets expref- 
iion in ler, 1 6. then did they take thu cup offalvatioyi^xhQ 
cup of benediction, and returned unco God again, ifal. 
T 1 6. 1 3 . You have both thefe (aciifices in the fpiritual 
fenfe ot them under the Gojpel •, and the Lord delights 
in each of them in their feafons : Sometimes the Lord 
calls his people to mourning, and it is dangerous to de- 
ceive the expectation of God. Sometimes he calls 
them to rejoice •• Confider in Hek 12.23. you are by the 
Goipei taken into Communion with Angels, and your 
Communion with the Angels in a great meafure doth 
confift in bearing a part with them, in your praifes •, it is 
the adion of heaven^ and requires hearts in heaven to 
joyn with it v therefore the hearts of the Saints are fo 
defcribed, Rev^ 19. i . 7 heard a voice of much people in 
Heaven^ [aying^ Amen. Hallelujah r^ it isfpoken of the 
Saints upon earth : it is ufually in that book ftyled the 
Church of God in heaven : but how < when they 
praife God, they are a great miultitude in Heaven. The 
Countries that have moftftaple commodities m thein 
for exchange, you know they have the freeft and the 
fulled traffique .• The mod glorious intercourfes be- 
tween heaven and earth Js in mercy : and the moft glori- 
ous return between earth and heaven, is in grace , prai- 
fes, and the returning?- of mercies into themfelve^^ : adlo- 
'Birnard, cumunde exeunt gratis revertantur ^{?dt\i Bernard : it is 
a returning of mercy into the fame fountain , the fame 

bofom 



FleP? fiUnced hy Gods arl(ing . 259 

— : — : TT — \ — \ : — : h— 



bofom of love from whence it flows .• it is indeed the 
habitation of God, that next to heaven he delighteth to 
dwell in : he inhabit eth thefraifes of/frael, Thefe confi- 
derations Idefire to premife, thatyoumay a little ob- 
ferve of what weight and importance the fervices that 
you now go about are. 

For the words that I have read to you, that you may 
find out the meaning andfcopeof the Holy-Ghoft in 
themjitisneceflary that we look into the ftory , the 
context, and the connexion of the verfe, which I fliall 
briefly give you, and I intreateyou diligently to mark: 
The Babylonian MonarcBe having trodden do ,vn the 
City of God, the holy City, and laid waft the Temple^, 
and wordvip of God for feyenty years ; that time being 
expired^ the Lord according ro his pvomK^^^Jelivers his 
frifoners out of the pit in which there n>as no rv.itjr. De- 
liverance was proclaimed by C^ras the firft King of 
Perfia: this liberty fome of the Jews undervalued, and 
they ftill chofe rather to abide in the Land of their 
captivity ; to them is the fpeech directed in the 6. ver. 
of this C, hapter, //<?, faith CoJ^ come for th^ and flic from 
the Land of the North : they might hive had libertv.but 
theyembraced their former bondage ; thofe chat did 
accept of deliverance, and returned into their own 
Countrie, they were no foontr returned, but there rofe 
4 .S.^/'/^rfr/V^;?/^^?^?!:^ their neighbours, thole that were 
neither Gentiles by profeflion, nor Jews by religion : 
thefe didlabour to their utmoft to retard the fettlement 
of this people newly returned into their own Land 
again, laboured to keep the City and Temple in their 
ruines , and to that end by their interefl and power in 
forraign Nations, they had enga^^edagainft them even 
tbe whole authority of the Fcrfian Monarchic. Now ,, 

whea 



3 6o F/e/J; ftlencei bj Gods artfing. 



when the hopes of the enemy grewhigh,and when the 
hearts of the Saints fell low : what is the way God takes 
to remove them now < w+iy n^w a Prophcc muft go to 
■ them, he fendcth Zuhariah the Prophet^ and bids them^ 
Return tcjour jlrOfig holds ye frifonen of hope ^ your ftrong 
holds < why, their City wds laid waft, their Temple 
burnt with fire : ftrong holds they had noiie ; [atis 
C^iv:K. frdfiditytnurio Deo, Cdlvin. There is enough ftrength 
in one God, even then when walls and fortifications 
fall. Why now, that the Lord might bear up their Spi- 
rits in this condition, he reve^ his mind ( as the man- 
ner of the Lord was in thofe times) unto his Prophet 
by feveral Vifions : in an efpecial manner in this Chap, 
and the latter end of the former Chap, he doth it in a 
double vifion. In one, the Lord tels lim , that be the 
powers of the enemy what they would be3 though they 
fiiwno help, none tooppofe them : yet the Lord would 
raife up an adverfe power that fliould break them, 
though they knew not whence it (hould come : And he 
tels them in the 2 1 , ver, of the former Chap, there were 
four horns that didfujh Iern[de/n : and the Lord faith , 
/ ivt II raife tip four Carpenters^ and they fhali heat them in 
pieces : equal to the horns, fo fliall th^ Carpenters 
be. 

In the next place^in this Chapter,ihe Lord fliews him 
another vifion, a ?nan with a line in his hand taking me a- - 
fare of the City lernfalem^ and of the Temple , as the 
manner of Builders and Artificers is to do. Jefus Chrift 
doth ulually appear to his people according to thofe 
great things that he is about to eiFeft for them : when 
the people were to be carried into Captivity, Jefus 
Chrift then appe^ars doathU in linncn^ with a writers 
Inkhorn by his ftdcj B\ek»^. i^i. Arid when the ir.flnt' 

ments 



Flejh jilemed by Gods anfing. 3 6 ^ 



ments of vengCAnce ceme , lefus Chrift comes in the midfl 
efthem: the man mth a rvriters Inkhorn rvas in the mjdjl 
$f them : what to do r' to mark thofe that were written 
to life in lerufalem. Firft ^ before the inftruments of 
vengeance can ftretch out their hands againft any , the 
man with a writers Inkhorn will fet his mark upon 
thofe that are written for life / But when the people 
returned out of captivity, nowjefus Chrift appears^ 
with a Itne in hts hand^ for he i€ is that muft build the 
Church: foyouhave iti;i the 6. Chap. i2, ver. Be* 
hold the man whofe name is the Branch;^ be (hall build thee y 
he fluUhfld the Temple of the Lord : no wonder then., 
that when the Temple and City is to be built, Je(u^ 
Chrift appears with a line in his hand. This is the Yi- 
fion. 1 

Now obferve in this Chapter three things, th^t I 
may bring you home to the words read to you. 

Firftj you have the Vifion itfelf/ the man with aline 
in his hand. 

Secondly y yoi^ have the interpretation of the 
Vifion .• lerufalem Jhall be built ^ and the City jhallbe 
trihahited.. 

Thirdly, you have a threefold Apoftrophc that the 
Lord infers from this .. 

FirftjdireifVed unto the Jews that yet continued in 
Babylon^ the Lord calls them ^ deliver thjfelf oh Si$n^ 
that dwells ft with the daughter of Babylon : It is barren* 
nefs and lownefs of fpirit not to accept deliverance : 
it is pitty but thofe men that fay thej love their Task- 
maftcrs^, thcj /hould have their ears bored ^ as a token of 
perpetual lervice* The Lord calls upon them, oh 
Sion that dwellefi with the daughter of Babylon, deliver 
t'hyfdf. 

Aaa; Second 






5 



3 6% Flcjh filenced by Gods mfing. 



Secondly, the next is to the enemies that were their 
neighbours : the truth is my Brethren^ it was a good 
TertfiL obfervation that of TertuHian unto the Church •, there 
are tot hofles quot extranet •, all that be ftrangers', be ene- 
mies ^ now the Lord (peaks unto thefe, and tells them , 
/ will pakemj handagainfl jou^ and they that fpoylyou 
ttrej •fhall he a [fojl to their fervants -^ their own lervants 
fhallfpoil them. 

The third and laft branch of this Apoftrophe is in 
the words that I have read unto you ; the words of the 
Text, and it referrs partly to the enemies ♦, and partly 
to the: people of God that were returned out of cap- 
tivity. •• be [dent oh all fl:!!})-. for the Lord is raijedut out of 
his holj habitation : Let the enemies filence their mur- 
murings, filence their danders : Be fiknt oh all people^ 
Let the Saints filence their f re ttings, filence their 
doiflbtings,/^r the Lord is ratfedt^p ont of his bolj habita- 
tion, ' 

You have then in the words two things. 

Fii ft a Propofition •, The Lord is raifedup out of his holy 
habitatier^. 

Secondly , an inference by way of Exhortation , 
or Command thereupon : Be ftlent before the Lord oh all 

The Propofition is firft in nature , though it be laft in 
place : and therefore 1 muft firft fpeak of that^and then 
afterwards of the Application. ^■' 

Firft then, the Propofition is this :thc Lord is raifed 
tip out of the habitation of his holimfs, . 

Here are two things to be explained before I can 
come unto thofe points that I purpofed to commend to 
you. 

Firft, 



Fh'Jhfilmced by Cods arijtng. 




Firft, I muft fliew you what is meant by the habita- 
tion of hii holiuefs : And, 

Secondly, I muft ihew you how the Lord isfaid to be 
rat fed up* 

The habitation of his holinefs is ufed two waies in 
the Scriptuie It is fometimes put for heaven •, in 
2 Chron, 30. ult. it is Hiid, their prajer came up to hts holy 
habitation^ even unto heaven. So mlfa.t^ ly look 
down from the habitation of thy holinefs 7 and th) glory ; 
why then the habitatioa of the holinefs of God ^ is 
Heaven* 

Secondly, itis many times put for the Temple^ the 
place of Gods prefcnceamongft his people, manifefted 
in Ordinances : fo the Tabernacle is called Gods habv.att- 
on^'va \ Sam. i^ 29, And the Lord is faid to be at I eru fa- 
lem. ^r/^y?^yinterpretethit of the fot'mer. Mr. Calv/n 3'f^^f4f. 
of the lacter- we may very Vv^dl by way of fubordina- (''■ilvi», 
tion take in both,, tor 1 conceive the fenfe will be made 
up with both : all the Churches deliverances , as well 
as all the enemies deftiucliions, they come out or hea- 
ven : t-he fword is bathed in heaven before it comes down 
upon the people of Gods curfein ludgrment^ in /^i^ .4. 3. . 
and yet all thefe, whether deliveraacesjordeftrudions, 
are obtained by the prayers of the Saints m the Temple: 
fo that you may well afcribe it to both, Obferve I be- 
feech you, and itis a mighty truth ; the Saints have as 
glorious a hand in the Government of the world , as 
they fliall have an eminent hand in the Judgement of 
the world There is a threefold Authority that was 
ere<5led by Chrift when the govei'nment was taken into 
the hand of the Son as Mediator, Firft , a Govern- 
ment of Angels : the fptritof the living creatures is in 
the wheels^E\ek* i. 20. Had not Jelus Chrift had the 

Aaa z Govern.-- 



•' I II I ! I K H -I ■ I ' ^— — ^.^-^— — .^.^..— .__— — 

-3 64 Flep?fdenced hy Gods Arlfing* 

Government in his hand, the Angels fhould never have 
been frinafalities md powers •, their authority came in 
with the Government of Chrift. 

Secondly^the x^uthority and Government of Magi- 
fl rates and fvliniilers came in with the fecond Cove- 
v4^£«/?. I nant : ifiudnomen culpa meruit non datura : fo Jugujtme. 
But there 15, another kind of Government. 

And that is,the Saints being taken into Covenant 
with Chrift, they have a great hand with him in the 
Government of Chrift; in ^(?«f. 10. 18. the Apoftle 
faith , their (ennd is gone forth into all the earthy nnd their 
words nnte the ends of the world. This is fpoken of the 
Sun, in Pfal,i^, howcan thisbeapplyedto the preach- 
ing of the GofpeL^ I conceive theaccommoiatioa runs 
thus .'As the great God hath ft retched out the Expan- 
fum cAi fuper mp^ndum natnrakm^ the heaven over the 
natural world,fo he hath ftretched forth the glorious 
^ Bxpanfumverhi fuper mundum rMionalem^i^it woid over 

the rational world ;Now be pleraed to ccnfider, when 
the people of God put Prophefies and Promifes in fuit, 
beholding the fev-.al conjunftio.iS & afpeds of them 
in the world, truly >x:hofe tbings that are done by Gods 
power, they are done alfo by thtir prayers.* they have 
aftrange hand in the Government ofalithi-igs. There 
is a double voice ia the Book of the Rev, njox c throno : 
vox e templo : You read of a voice out of the Throne : 
Bright: And a voice out of the Temple : Mr, Bright man I remem- 
ber puts this difference^ and hath this hint , vox e thro- 
no , faith he; is that, quando immediate aliqtiid h Deo 
profcifcitur , when an thing comes fr jm God imme- 
diitely : But vox e Templo^ qua^jdo prccibus fancforum 
alicpid Impetratur : that is, Avhen any thing is obtained 
by the prayers of the Saints , that ts a voice in the 

Temple » 



±^ 



flejl? /tlenced ly Gods arifing , 565 

Temple. Nowl intreateyouto obferve, this is the firft 
thing : This holy hahitatton is heaven^ in theText. 
The Lord fettexhfo high a price upon the fervices of 
the Saints^ that they have a very great himd with him 
in the Government of all things. It is Aurjl^nes fpeech j^^^n 
that I have met withal fometimesin I^uthcr : he pro- 
i{tK^i\\^diquid bonum opui Iket agrejl: (^ >crdidi[simum 
eft frctiofius cdlo cf terra .* the meaaft good work of thir 
Saints^ be it never fo poor , never fo ordinary ^ he 
faith^tt is more precious then Hjicvea and Earth, there 
is more in it, becaufe it hath lb great a power with 
God : it is no wonder then if the Lord be faid to be 
raifedup in his Temple. Well, that is the firft thing. 
Secondly, buthovr is God Gud to be raifed up <* how 
can it befaid that.Godihould rife ^ the word in the 
Original that is here ufed "^ P jt fignifies E fomm ex- 
citart i tor a man to be raifed up out of fleep •, the ve- 
ry fame word that n; ou have ufed i a FfaL 44. 2 3. niH' 
TT\'y Aiv.ike Lord, why fleeft(lthm ? awake Lord , or 
arife Lord •• for it is fuch a rifmg as is after an awaking 
our cf fleep. How can God be faid to lleep i and bow 
ilioula God be faid to awake and rife c' Thecef- 
fa'^'onof acls of providence is Gods ileep ; the put- 
ting of them forth IS Godsarifingj Gods awaking .• 
as v/b'^aaman fleepeth, fleepbmdethuphs fenfes in 
tefercMoeto their proper objefts^ that they cannot act; 
why fo f" when the Lord doth not ad^doth not apjV:ar 
for his people, tl-^en is the Lord faid to fleep .* when he 
doth a<51: for them, and provideiK^ puts forth it felf glo- 
rioufly , now the Lord is faid to be raifed up , God is 
av^'ake. Now obferve I pray you : when the Lord 
breaketh thedefignsof the Churches enemies, when 
h-ehlownh HpO'/i their counfcls^fmiteth ihcm m the hinder 

A a a 3 f'cirt^ , 



y66 FUf:^ Jtlenced hy Gods ariji?tg. 

farts 5 puts them to a perpetual fliame , why ther^ doth 
the Lord arif: as a Ghnt refrejhjd with wine^FfiiL 78. 55 , 
So that now the niMJi:ng is this •, When the Lord doth 
appear for his people as ;i return of their prayers, when 
the Loid arif ch Joriouflv ioi them for their deliveran- 
ces,and thtir cneniies overchrow.then it is laid, the Lord 
is r it if:: a up lit of his holy habitatic}?^ But I muft ha- 
{ten. 

TheOb^.v.ticas that 1 ili-dl give you from hence, 
are two. 
'^^' I. The firft is this , The great ccmfort cf the Saints inall 
their fir ait i andclifficitlties lies in this , wh^.n they fee God 
arifeth for them • for here is that now that they have 
pitched upon to comfort themfelves with. I fay, the 
great comfort of the Saints mall their ftraits and op- 
pofitions. and difficulties^is in this^ when they fee God 
arife for them in his providential adings. 
o ^ Secondly, Experiments of Gods rifing in acts of Pro- 

vidence are o^reat grounds to his people to fla) their faith , 
that Cod will go on-, he wilthnnghis work toperfeBion: for 
both thefe, (Iconceivc) are intended ill the Text: God 
is raifed /ip^th^Ydoi'Q fear not, though you have no men 
rifin^ 1 God ah'eadv hath manifefted that he is raifed 
up^do not doubtbiithe will carry on the w^ork. Thefe 
two things I conceive the Lord intendeth in the words:- 
And this I mean to make the Dodrinal part of this Ser- 
mon. I pray oblerve them. 

I will begin with the firft : It is the great comfort of 
the Saints in the midft of all their difficulties and op- 
poficion^jto fee God arife for them in his providential 
adings.. In the opening of it I fliallfpeakto three 
heads. 

■ Eirft^there is a time when God feems to fleep .• when 

the 



F/e/7; fiknced hy Gods iinftng , 367 

the Lord feems to fee ftill^/^t mighty man that cannot 
fave • you know in Zach. 3. 9. the vigilance of provi- 
dence is compared to feven eyes : and fometimes the 
Saints of God do even think that all thefe feven eyes 
are afleep together: but yet you mu(t know^^^f^^^r 
keepe'h Ifrael never (Inmbercth nor fltepeth : but as it is 
faidof the Saints {I fl:ev^ but my heart waketh) ni their 
fpiritual failings •, Soiikevvifeit is true of the Lord in 
his providential aftings, his heart awaketh towards his 
people^even then when every eye feemeth to be afleep. 
There is a time when God will bring his people low , 
ani he doth it in defign. Obferve it, ^crufalemls fome- 
times put into a cup reidy to be drunk off, that the ene- 
my fliould think, it is no more to devoare them then it 
is to drink, as you ufe to fay to a proverb , / ca-i doit 
AS eafi: as to drtnk^ The ftate of the Church is brought 
uftto that low ebb .• But now mark . then faith the Lord 
it (ball be a cup of trembling : there is a time when God 
feems to lay all his power afide, Rev 11.-6, 17. he 
hath taken unto himfelf his gredt power ^ God is alwaies 
omnipotent •, butforagre.it while the power did feem 
to be in the enemies hands, as if God had put: all power 
out of his hand •• I, but he cm reailu:iie it when he will: 
he takes to himfelf his own great powsr^ and rai eth him- 
felf : it is a mo'f g!oriou> Scripture, and lull of all con- 
folation^ that in Za^-h 1. S Jelus Chrifl v/.is on horfe- 
back, he had an Army foUowins^ him iabutle aruiy all 
in a readinefs-,the Church (aw no fuccour all this while: 
the enemy came on .-none appeared bac the enemy : he 
Tvas behinde the mirtle trees in th: bottom^ taich the text ; 
the Lord many times feems to lleep^ apoeareth not , 
when yet notwithftanding his heart i ■ on the bulinefs : 
as I fay the Saints fleep^ but their hearts wake in their 

fpirituai 




Flejh filenced by Gods anjing. 



fpiritual failings, fo doth the Lord towards his people 
in his providential adings.Well^that is the firft thing for 
the opening of the Do(5lrine. 

Secondly, The great labour of the Saints in all their 
ftraks is to awaken God, that G^dmay arifi •, their bufi- 
nefs is not to raife armies, and forces , powers of men 5 
no my Belo\^ed', their great bu.lnefs therefore is to raife 
up God 5 Pfal, 6S. i. Let Cod art fe^ and let his enemies^ 
he fcattered: whether any body elfe rife or no, that is 
nothing ; L£t Gcdarife -^ mPfal. 44. 23.. Arvake Lord , 
why fleepefi thou c' fia?%dupfor my help , lay hold: of the 
fpear : ( I, God muft doit ) and flof the rvayes : Oyjland 
Hpfor myhelf^ : the great bufinefs of the faints hath al- 
waies been to raife up Goi -^ {^wake^ arvake, put on 
r J (Irength^ a arm of the Lord^ that is the Churches prayer- 
io I es) ■ ^«' ^-^^^ ^^^ ^boH he that did ft cut Rahab>4i»^ wound the Dra- 
gon < it is fpoken of the deftrudion of the King of 
Egypt : the great bufinefs of Saints hath been alwaies 
to get God to arife. There are two things commonly 
awaken God: two things caufe him to rife upprefent- 
ly. The one is the prayers of the Saints •, 3^ caufe of 
the crie of the poor ^ and of thefighing of the needy , I rvill' 
rife Jaith the Lord, PfaL I2» 5. thetruth is my Brethren^ 
God cannot deep when you pray : it was a goldea^ 
^ . fpeechthat of TertuJlian^ D^um orationibus ambimus ^ 
cMumttindimus^f^mifericordiamextorquemusi c^y^va,K^^ 
B^fi/ ^'*^ ^'^ 'li>'ovy.iic)vci'T()r}^^ BaftL We knock at Heaven' 
gatespwe environGod^beleguer God by our prayers^we 
as it were wreft mercy out of his hands. Be pleafed to 
confider this is one means.-when the Difciples were in. 
the ftorm at Sea, what was their great bufinefs ? their 
great bufinefs was to awaken chrift^ and then im- 
mediately the ftorm w^^ovQXf and there followed agreat 

calm 7. 



FkfJ? filencedhy Gods nrijtug. 




calm 5 and they were at the Haven where they would 
be .• God is awakened with the prayers of the 
Saints. 

Se'condly, the Lord he is awakened Ukewife by the 
blafphemies of the enemies : truly , you have many 
times, even my Brethren, beheld how that the very end 
of Gods rifing for you, was becaufe of the rage of the '^^''"^ 
enemy 5 / mil awake and fet him at re fl from him that 
pt^pth at him, becaufe of the rage of the enemy / the 
enemies cruelty doth cry loud in the ears of God 5 as 
well as the Saints prayers; Now this being the great end 
that che-^eopleof God propound, truly when God 
arifeth they are fatisfied / let God ai-ife , and they can 
fit down fecure^be the difficulties and oppofitions what 
they Will be : in fiae acquiefcit appetitus efficientis, 1 1 was 
a ftrange fpirit that potTefTed ^tevenyow will fay , that 
he was able to lie down to fleep when the ftones flew 
about his ears : having [ofaid, befell a(leep : whit is the 
reafon i* why, I fee heaven opened^ and J^efm (landing at 
the right hand of God \ Chrift was up for him : Chrifl: 
{landing • why, Chrift is faid to fit at the riizht haad of 
God-jhow doth Steven fee him ftandingr* ftand.ng tan- 
quamfui judex, c^ vindex^ as one th:.t woiili ju rge,a d 
one that would avenge nis quarrel •, and truly he could 
lie down and fleep fecurely. Lord ftf^s receive my Spi- 
rit • and when he had (o[atdh: fell afl^ep. The great bufi- 
nefs of the Saints then mail their difficulties is tj get 
God to anfe ; that is the fecond thing. 

In the third place ; The cqafglations of the faints 
muft needs be very great from the arifing? ot God for 
them in his providential aftings ^ thou;^h men donojc 
rife , though Armies do not rife, yet I fiy , they are 
mighty confohtions to fee .God aiife. And that 

Bbb ^ upon 



^70 Flejh filenced by Gods arijtng. 



upon thefe three grounds , Obferve them I pray 
.you. 

In the firft place : When the Lord doth arife^ what- 
soever ftandeth in oppofition muft fall : God will rife 

up alone thatafTiire your felves-, whatfocrer ftands in 
oppoiitLon Kay mu t fall • yet many times poor crea- 
tures we look upon Armies, and multitudes of men, 
and we rhink now. Oh alas, here is now no hope , but 
the Church will prefently be overwhelmed : mark-, 
you liave fcen fometimes a black fmoke arife out of a 

7 ^ Chiiriiiey jthar you would think it would threaten even. 

j_3^"^*^ to daikeii the Sun in its orb : but mark, in^^.*T^. 3. 

1 rvilfcdi ter thcmftith God^ as^ fmoke out of a chimney\v\itn 
you fee Natiois and multitudes combine, they are r^^- 
federate as thorns : when you fee them confident, drtink 
with confidence as the Drunkard ^ then fbaUthc-y be con< 
fumed likefHbble fully dry^ Nahum i . 10. it was a good 
CfpyJan. in.timation that of Cyprian, ne attendas numerum : never 
obferve the number.- they be fo many thoufands , and 
fo many thou fands.* certainly when Godarifeth, what- 
foever (ta.ids in oppofition muft fall, for God will 
rife alone •, that is the firft ground of the Saints con-» 
folation. 

Secondly, when God arifeth , heover-ruleth the 
fpiritsof men, over- ruleth the malignity of the fpnits 
of m.cn,faasthey flialleffeftandaccomplifli his end : 
fo you may fee, Vfal. 76 9,10. WhenGod fhall arife ta- 
^'udgcment , the wrath of manPiall praife htm: verily y 
md the remainder of wr-ath thou fJ)alt reflrain -^ my Bre- 
thren, though we confider little of it, yet we owevery 
much to reftraining grace •, I fay we owe very much ta 
reftraining grace : in the iSaints indeed I conceive re- 
ftrainmg grace and renewing grace to be one and the 

fame 



flejl) filoKed by Gods arifiiig, -syx 



•\ 



fame habit, as Juftifying faith and Hiftorical faith is* 
the Saints owe very much to reftraining grace • that 
in their own perfonsj but they owe much to reftrain- 
ing grace in reference unto others. This is exercifed 
two wayes. 

There are reftraints upon mens adlions , and there 
are reftraints upon mens lulls .• God reftrains not the 
Devils lufts, he lets them out to the utmoft, but he re- 
ftrains his ad:ings; but for men, the Lord fometimes 
reftrains their ads, and fometimes their lufts •• No man -^^-^ 3^- H- 
jhall defire thy Land : Cod would lay a reftraint upon 
their lufts.- now when God arifeth. then I fay, he fo 
orders the fpiritsof men , that fo much of their rage 
ftiall be let out as fliall accomplilh his ends ^ and the re- 
mainder he rvtllrefirain. 

In ihe third place, the Saints have a great comfort in 
Gods rifing for them upon this ground ♦, when God 
arifeth, he hath abundance rile with him .• 1 fay, if the 
Lord aid rife alone, he is able to do it •, but whenfoever 
he arifeth, he hath aboundance rife with him : when the 
Ljon roars ^ all the Beafts of the forreft t,ernhli : Obferve 
I pray you: when the Lord comes to Jadge;nent agaiuft 
a people, if he doth but fay, caufe the tn^rnrncnts of ven- 
geance to draw neer^ they come every man with a (laughter 
7veafJon in his hand immediately •, Ezek. 9 i. fo when 
the Lord rifeth up ro execute vengeance upon m ene- 
my : 1 Will give you but one place- but i. is a very glo- 
rious Scripture, obferve it 1 pray you , Dan, 10.20. 
there is an Angel come to comfort Dantd^ andinftriid: 
him,and he tells you : now faith he, J go forth again f the ^ 
King of Perfia, and when I arn gone forth y the Prince of 
Gxtcv<i [hall come : maik, God rifeth u;j^ as the Text tells 
you ( for itreferrs tothefam^ ) when God rifeth up 

B b b 2 once^ 



^ 71 Fl^f^ ftlenced by Gods arijtng. 



once, then truly there is a» Angel up, and together 
with him y all the power of the Grecian Monarchic- 5 
when I am gone fort^ ( faith he ) then the Frince of 

Grecir^ (}ull come •, mighty wars there were between the 
Crecian and ih^ Pofiany until the Perfian were fubdued 
A')cfore him • Now, how cameit topafs < the Angel 
went out firftto fight againft the Kingof ?^r//4 : when 
God rifeth up , then I fay there be abundance rife 
with him. Thefe are the grounds of the confolation that 
the people of God did take from the rifing of God in 
his providential aftings for them. There is a word more 
that 1 would fpeak to.. A queftion will rife now in every 
one of your mouths. 

Ohj But how Ihoulda people know ^ when by his> 
fpiritual eyes can he difcern that God is raifed up ? we 
lee men rife, an arm of flefti : but how ihall we be able 
to. fay 5 God ts raifed up out of his holy hahttation •, that 
were comfort indeed, if we could conclude that : but 
w hat if men rife without God ? 

Why now, in anfwer to that,I intreateyou giveme 
leave a little. When God is raifed up for a people , he. 
ufeth to ciw^.tma^nam conjun^ionem^ a great combina- 
tion as it were, and a joyning together of thefe five 
things (obferve them, I befeech you) and truly I think 
we may fpeak it with thankfulnefs to the glorious praife 
of our God thfy have very far concurred in the Lords 
rifing among his people in England* 

In the firft place. When the Lord is awakened by 
prayer, thatis thefirfl thing-, prayer is Gods way by 
which he is raifed up, lob 8. 5, 6. // thcumake thyfuffli- 
cation to him^ he will purely awake for thee : If thou make 
thjfiifflicattonto him -, what is thereafon that God was 
j;:aifed up for hispeople herer he was raifed up by prayer: 

look. 



tlejh [deuced hy Gods arijtng. ^ 7 ^ 

look into Zach, lU 12 y 1 3, the Lord Chrijthc comes^ 
and prayeth , how long trill it he ere thou have compafsi-^ 
on upon krufalem^ agdnfl whom thou hafl had indignatian 
theje three- jcore and ten years < why now what is the re- 
turn < The Lord anfwereth the Angel with good words ^with 
comfortable words , I am jealous for Ston : as loon as ever 
Chrift prayeth, my Brethren, he praycs your prayers: 
if ever prayer arife 5 God arifeth .• 1 am jealous for my 
fcofle. That is the firft. You O^all know whfti God arif 
eth, if he be awakened by prayer : and n'uiy, we had 
caufe to hope in the beginning of our troubles, that the 
Lord did pour alargemeaiure, a plentiful meafure of 
the Spirit of prayer upon his people. 

Secondly, when the Lorddefeatech the counfels of 
the enemy, turns their plots i\pon their heads : I be- 
feech you obferve •, the Lord is known bj the judgements 
that he ex^cutethjwhen the wicked isfnaredin the work of j^^^ '^' 
his own. hands •, when the Lord takes men-^ and burns 
them like Bees in their own Hive ; truly that is an ar- 
gument God is up •, men could not do that: God brings 
mens waies eminently upon their own he.ids : you have 
a Scripture very remarkable, Micah^, (for 1 dare fpeak 
nothing to you, but wh.it I have a w^ord for ) the ene- 
my fay , that thty would come together^ and they wot^ld 
threfh Sion •, why now faith God , th:y know not the 
thoughts of the Lord ^ thefe are their thoughts: I, but 
they do not know mine •, why, what were Gods- 
thoughts < Gods thoughts were to make their coming- 
againft the people of God^tobe the means of their 
own mine: their own counfeklhould deftroy them v 
for fo he faith z, they (hall be gathered together as fl)eaves . 
in a florevartfe andthrcjh daughter ofSiom they thought: 
to come together to threlli the Church ; I, but faithi 

Ebb 3 Gjod,. 



to 



r - I I II I - II >i ^ ii r ■ 

574 Flefl:^ jdenced by Gods nrijing. 



H^odjthey themfelves lliallbe threflied-, they fhall be 
^achered together as llieaves to be threfhed ^' it would 
be honible ingratitude for any of us to overlook the 
manifold appearances of God in this kind in thefe 
latter dales, and not confefs the Truth. That is a 
fecond ground, how we may know whether God arife 
tor his pi^op-e. 

In the third place •, when the Lord takes away the 
hearts of Ifis enemies :; truly, my Brethren, the difci- 
pline of Spirits is not in men, but in the Father of Spi- 
^ yits 1 when it (hall be truly fiid , the men of mizhthavs 
I ' '' not found their ha 'ids when that flrall befldl them that the 
Lord threatneth in iV^A//w 3.17. th:tr Captains fhallbe 
like the great Grafs hoppers jn a Sunny da) : the Sun ari- 
feth and they are gone -when their jirong holds fhali ht 
like ripe fggs falling into the mouthes of the Eaters •, when 
God ihail make the very names of men terrible to the 
enemies ceitainly C od hath the Difcipline of Spirits: 
when it iliall be faid, the [word of the Lord^ andthc fvoord 
of Gideon ♦, and that as it is faid, a Barley Cake Jhall over- 
throw the Tent^ this is the Lords doin^^s. 

Certainly 3 God doth arife, In the fourth place , 
when the Lord adeth theSpirits of his. people unto 
hi. h, and noble and invincible refolutions-, draws them 
out torefolutions more then men-, when he guides their 
flrength, when he guides up their fpirits to the bufi- 
nefs ; in Zach. 4 6, Not bj power ^ nor by mighty but by 
my Spirit : how did the Spirit of God do it F truly, k 
is the Spitit of God working in the hearts of men, 
raifing up their hearts to encounter with the greateft 
difficulties, tolooka thoufand deaths in the face with 
boldnefs, and elevating the fpirits of men beyond what 
ordinarily isinmen^, this is the Lord, the Lord rifeth 
when it is fo. And 



Flep? filenced by Gods n/tfino^ . ^ ;^ ^ 



And then in the bft place , when the Lord goes on in 
waies of mercy, and draws out his loving kindnefs ^ 
fometimes the Lord may ftep forth for his^ people ^ and 
he may withdraw himfelf again , and then the mit- 
givings of their hearts will be ready to (liy, it is the 
Lord IS upon us ; but when the Lord holds on a con- 
tinual tenor of mercies, when it lliall be faid as it was 
to h^ua then is no man Iball/lanJ before thee all thz dales 
of thy lift^ J am. with thee \ Is it fo my Brethren i then 
all men mufl- conclude, furely the Lcrdis raif.dnf out cf 
his holy habitation : And this is the firft p3int. 

The fecond I fhall fpeak alictle to, but very briefly . 
that I may come to the fecond general in the Text : I 
am loth to trefpafs, or to ftraighten hirn that facceeds in 
the fervice - The fecond Doftrine that 1 propounded 
to you was this ^jh.tt the ex f>eriments that the. Saints 
have of the rifir/g of Ccd for them in forne Providential ^'^slri.r;&, 
aclin^s ,are a fire pledge to their fat th that he -^xillgo omhs 
• will not le.ve the work till he hath broH'4]tit to ftrfection : 
faobferve.'I will give you but one Scripture^ vfaL 74. 1 4. 
hejmott the head of Leviathan in the water ^ and he gave 
htm to- he mzoit to the people inhabikin^ the wilder nef^ : the 
Lord here doth encourage them a^ainfl: thofe great 
difficulties that they were to meet withal la the wilder- 
nefs after they came out of Egypt : why now what is tl>e 
ufe that they muft make of the afBiction of Pharoah , 
and: his Army called the head o^ Leviathan there, his 
po>ver,his policy , his fh'engthr* the Lord brake the ene- 
my: Why, the text faith he gave tt to be meat to the 
people : W hy , drd the people of 1 frael in the wildernefs. 
feed upon the dead bodies of the Egyptians ^ No , 
that is not the meaning of it: but this ^ he gave it to be 
food t^o their faith;, not to their bodies; f6r their faith to. 

feed 



^7^ P^^f^ fdcnc^d by GoiU arifing. 



feed upon in all thofeenfuing difficulties that they were 
to meet withal in a howling WMti'n&is: jn decrctis fapi- 
ent'tum nulU efl Litura , Wife men make no blocs .* 
when the Lord hath begun, he ufeth to go on : if he 
open \X\tfirflful/tf^aififl Rome Piigan , he never leaves 
till he comQSio v:\tfev€?fth f.f a L J f be founds the fir fl 
Trumfit again fl Rome chriii tan Joe goes on to the [event h. 
So having ht^iwn topouf'Out fome of the' Ft/ils againfi 
j-mtich/ipfun Rome,, furely the Lord will never leave 
till the lafl: vial be poured out. So it is a great encou- 
rai^ement to the Saints , the great experiments they 
have had of the Lords rifing for them in his provident 
tial adings , that the Lord certainly will go 
on. 

Oh but will you fay to me , If we could be affured of 
that : but what if the times iliould turnc' there are chan- 
ges in the right hand of the mojl high : what if we fhould 
iee a new face upon things .<* I know thefe are the (iip- 
pofitions of every heart here :Now I intreate you con- 
iider: I confefs there is an ultima clades adhuc me^ 
tuenda: there is a great cloud that yet hangs overall 
the Enrofean Churches .- pray obferve what I fay : the 
killmg of the tvitnejfcs I cannot look upon as paft , be- 
caufe I cannot find the time ofthefrofhecyingin fackcloth 
andaf!}es to be expired-, and Rome Antichriftian, as well 
as Rome Pagan und^x Julian^ fhall have its three years 
and a half-, but yetforyourcomfort let me tellyou, 
the experiments that you have had of Gods providen- 
tial adings may fecure your hearts that they ftiall ne- 
ver prevail, fo as to put out that l^ght of the glorious Go- 
[pel that God hath fet up among you, they ihall never, 
prevail fo far. Rome hath a time of fedudion, and a time 
of perfecution; the time. of Homes feduilion is over , 

8 ! *o^gh 



—I iMW^M ■ » I I ■- I r- ^J-1_J 

FUp? filenced hy Gods arijtng . 3 jy 

though it is true , the grand perfecutioii i^ta-comc. 
Angttllfne ( I remember ) tells us that th^f/isatbree' 
fold perfecution that the Church of Godjlfould under-^'*^'^-/^' 

The firfl: is violent a^ by force. vAr' 

The fecondis/r4«^«/M)^||||feis4na\vay of herc- 

A third fliould be d* vh^lM^i^^^JrAudulentn •, there 
fliould be a deceit mixt with fofie* Now^'I intreace you 
be pleated to confider .• there be thefe three argu- 
ments that I have looked upon as a great ftay to my own 
thoughts in this refpc(fi-, I ihall crave leave to propofe 
*them to you. 

In the firft place , the Apoftle Heb^ 12. 27. tels us, 
thdt the Lord doth (hake the things that are made^ that the 
things that CAnnot be jhakcn m.>) remain : he fliaketh the 
things that are made, that they may be removed, that 
the things that cannot be (liaken may remain ; then the 
end why the Lord hath (hakcn in Church and State 
whatfoeverisof man, whattheLordvvill not have to 
continue , it is that he may remove it. Why now this 
is the great end then that the Lord hath, that things that 
cannot he jhaken ^ould remain : Whatfocvcr Jefus Chr ft 
hath removed, all the power of men ili.iU never exalt : 
for he did (hake it to that very end , th^t he might remove 
it : I fay, what the Lord hath removed, as a thing made 
moveable3 all the powers of men (hall never be able to 
eftabliili again, Jefus Chrift will maintain the ground 
he hath won. That is the fiift Argument. 
Yea, 

In^e fecond place : when Chri(l rides forth for to 
Conquer , he conquers not at once, but hcwtllgoonto 
conquer : that is another argument: you may fee hun 

Ccc * going 



27 8 Pl'^J^'^ fileiked by Gods arljing. 



going forth, Rev. 6. i, 2. h^ndcth forth concjuering and 

to conquer : he did not conquer all at once ^ but he car- 
^ . ,.^ Vies on tlie^^i61ory, Luther (I remember) faid when 
he began, ^rc'i^i ejfciamut Ahathcmafit e\fe Papiftam: 
it iiiail not belong taithhe, but by the grace ot Chrift 
1 Ih all bring it about that it fhall be looked upon as a 
cm'kd thing to be a Papift : God hath carried on the 
work (Hll-, and I remember it was the fpeech of La- 
timer on^ of our Martyrs when he came to beburnt, 1 
hope 1 Ihall hndle a fire this day in England fhaU never he 
pat out i, Ro?nanmn nomen de terra tollctur : Certainly^ the 
'Lord Chrift will carry on his workibr he conquers not 
all at once;, he goes on considering ^ and to con^ 
qner. 

In the third place .* Confider I befeech you , ihe ten 
Kingdoms fl^all deflroy the whore .* that is my third argu- 
ment : the ten Kingdoms are the Inftruments God will 
ufe. Antichrift rileth in a double beaft, Rev. 1 3 . in his 
civil power • fo he makes up one beaftwith the t^n 
Kingdoms^ In his Ecclefiaftical he makes up his ten 
Kingdoms in the Clergy ; that is the Beajl that hath two 
horns like a Lamb : he (peaks like a Dragon* Now ob- 
ferve I befeech you -, thefe ten Kingdoms the Lord will 
make ufe of todeftroy^the Whore : th^refor^he muft 
referve a confiderable party : Nay, a major party, that 
fj)all hate the 11 hore : who fliall become chofen^and faith- 
ful: the Lord hath been pleafed to make this one of 
the ten Kingdoms : certainly the Lord will uphold a 
major party here : thofe that fhall keep themf elves , that 
he Virgins , not defile themfelves with the fornications of 
K^ntjchrifl : and the Lord will raife them up for this 
great fervice : and they fhall fl and with the Lamb upon 
MmntSion, Confider 1 befeech you this: and then 

when 



flejl? file)Ked by Gods ctrifing. -lyo 



when you look about upon thofe glorious providential 
afts ot God for you, truly, you may comfort your 
felves with this , the Lord is raffed uf out of hts holy ha- 
hitation : he hath begun^and he will carry on the work. 
And fo much now for the firfl branch of the Text ^ 
the Proportion .* the Lord is raifedup out of his holy ha- 
bitation-^ The inference that followeth upon it, 1 lliall 
fpeak but briefly to ; only I pr^ay you lend me your dili- 
gent earjand with that I Ihall conclude. I would be loth 
to trefpafs in refpe(5l of time. 

The Lord ts rat fed up out of his holy habitation : what 
then f be file nt oh all fie j}) before him. That is the in- 
ference : befile>n O aHflefh before the Lord. Thefc words 
Interpretets referr both to the Chui'ches enemies, and 
to the people of God who were returned from the Land 
of their captivity. The particle, Intcrjc6fioefl filenti- 
um Imperans, lerom. Oh , that is here ufed^is a kind of f^^om. 
Interjedionby which the Lord commandeth filence, 
and not a filence ot the tongue only, but filence of the 
foul ; My [ohI keep filence unto God: There is a double 
filence in the world. 

iome men keep filence in policy, becaufe they 
would not difcoverthemfelves till a convenient tiine. 
But all the people of God that will approve themfelves, 
they muft keep filence in duty ; Well , 

Firfl then : Let us look upon enemies, and as it is a 

dire(5lion to them, a command laid upon them, oh all 

flejl befilcnt before thz Lord, 'I here is a double ground 

of all ungodly mens filence •, and I find it ufed fo in 

Scripture. 

Firfl, there is a filence from ihame, ?[aL 31 . 19. Ut 
the lying lips be put to filence y that cruelly and dcf^rfhtful- 
h fpcak azaind theri^hteousi filencin^^mav be by ihime. 

C cc 2 Second- 



,**^ 



^ 80 P^^f^ filenced hy Gods arlftng. 



Secondly, there isafilendngof menwi h fear, nnd 
aftonilb'-neiu, Pjal 10741. he (etteth the fo&ronhigh 
with Frinccs •, the right eons [hall fee this and re Joyce ^ arid all 
wickcd/jefs flhdl (lop their month ^ men ihall be amazed to 
lee it. Thcte is a filence from fliame, there is a fiknce 
from fear: then it is as it fo be the Lord fhould have 
faid , unto all the Churchs enemies^ for (hame, or i:f not 
for fliame, for fear fiipprefs your murmurings ; away 
with yourboaftings, yourceniurings, your {landerings. 
Keef filence oh all fltjh before the Lord -^ why now^ give 
me leave to in force it a little. All thofe that are ene- 
mies unto Gods adings among his people , give me 
leave to fpeak a word to you , if any fuch are here ^ 
as in moft of our Congregations it is like there 
are. 

When the Lord is raifedup out of his holy habitation y 
doth glorioufly appear in providential adlings for his 
people, then fee that you keep filence •, I fay , away 
with your murmurings, your difpu tings, your cenfu- 
rings ^your flanderings ; and let me inforce it upon thefe 
four grounds ^ remember them. 
' Firllknow, the Lord hears all your murmurings ^ 
the Lord takes notice of all your cenfurings ^ fome- 
times men in defign keep filence. becaufe they dare not 
fpeak out-, Butremiember what the Lord told his peo- 
ple when they murmured againft Mofes^ Exod. 16. the 
Lord tells them^that they have not murmured againft 
thee, at the 7. ver, they have not murmured again fl thee^ 
but they have murmured again f me. When God appears 
i-n Inftruments, and you evidently fee the hand of God 
with them : then, when you murmur at thefe Inftru- 
ments, you murmur againft God: remember thatj and 
idifi Lord takes notice, 

la 



iJ- 



FlcJJ? filenced hy Gods arijing. iZx 

In the fecond place : It is a fir greater Judgement for 
a man to be given over to a frow'ard fretful fpirit under 
an afflidlion, then any affli£bion that can befall him : I 
defire that it may fink deep into all your hearts .* 1 fay;, 
to be given over under an affli(flion, to a froward; and a 
fretful fpirit, is a greater judgement then any aftiivfiion 
can betall him : for a man to be likc^ mid Bulltn d 
Nct^ full of the fury of the Lord ; thecrofs he cannot 
bear, and yet he cannot avoid it. I increat you confider, 
it IS worfe then any other judgement can befall you •, it 
is the Devils fii)^and it is the Devils punillvnen t .* mark . 
this I fay, it is the Devils fin, and it is the Devils pu- 
nidim^nt .* the Lord croffeth him in all his deinnis. 
and yet notvvithftanding for all that, ftill his fpirit rif- 
feth up againft all his afting ; and fo, envy is his fin , ^ 
and his plagu-e .• novvdo\oii mark •, it is- true alt 
fins are from the Dev^l, but yet fome are from him pjr 
modum fervitutis : oi\\Q':s fer modum ^mciginif : in fome 
fins you do the Devils work, bat in fome fins vou bear 
the Devils image : and I befeechyou coiiiice-i' .• this is, 
the condition of ev^rv man. fo far as h-e i-s s^iven over 
to afroward, fretful^ perverfe , difcontentea fpirit un- 
der the providential adiings of God towards his people.* 
Confider I befeech you, it is this that makes Hell ; 
this makes Hell, when a man is under the hand oi God^ 
thacyethecannot bearit, nor he cannot avoid it. It 
was a good fpeech oi Bernard, UbmonefifrofriA vc- ^^^^^^^^ 
luntaS'j non erit infernnm ; take away a mans felf-will , 
and truly you take away hell : this is that my Brethe- 
ren makes it be fo : when an afHidion Ues upon a man , 
all that while his will continually rifeth againft the 
dealings of God^and he frets againft the hand of God 
upon him^it is th€ greatcft Judgement could befal him . 

la 



^82 Fkfl^filenced by Gods arifing. 



In the third place: This will certainly hinder your re- 
pentance. It is a fad Scripture that3& fo much the more 
lad^becaufe it hath an afpeft upon the times in which we 
live, Rev. i6, 9. you read ot the Fial poured out ufon 
the Sun: the higheft authority in Church and State : 
ib tar as it holds 10 Rome. Now the Text faithjthat men 
j])Oiddbe [corched:^ the fame Vial that was poured out 
upon the Sun : 1 fay now, that men fliould be fcorched, 
exceedingly fretful^ perplexed in fpirit : and what fol- 
io A'S r* why , the text iaith, they bUfphemed God that had 
ijoiver over thcfe plapfes^ and they repented not to give God 
theghrj. My Brethren, there is not a greater Judge- 
ment befalls men in thete daies, then through a fretful 
fpirit againll the inftrument ^to negleft the hand of 
God, and not repent and turn. 

Yea, in thclaft place ; that I may drawtOvvardsa 
conclufion : This will provoke the Lord (I alTure you) 
foi^ to bring greater plagues upon you : therefore take 
heed to it, to keep filence before him when you fee 
Gods hand upon you^ I fa, 26, 11, When the hand of the 
Lord IS lifted up ^the J will not fee ^ hut they fhallfee , and he 
ajijamed^ for their envy at the people, faith the Text, 
My Brethren, God writeth Judgements in lefTer cha- 
racters at firft •, and truly if men cannot read it^ he will 
write them in jnore eminent and capital Letters : fmall 
judgements,they will not open wicked mens eyes.- tru- 
ly^ neither will they flop wicked mens mouthes •, and if 
they will not do fo, afluredly God will have a way for 
all wicked men to flop their mouthes •* therefore if you 
would not have Judgements encreafed.take heed when 
you fee the Lord appearing for his Church providen- 
tially adingjthc Lord is up then •, Say to thy own foul, 
Leiallflef}) be f lent before him .* That is the firft : look- 
ing 



Flejl) [deuced by Gods drijlng. 2 83 



ing upon tbefe words as referring to the Churches 

enemies. 

A word I fluU add, looking upon ihefe words as re- 
ferring to the poor diftreffed Jews who were now re- 
turned out of the Land of their Captivity •, but there 
was a mighty power of the enemy again ft them : w^hy 
yet fiith the Lord, do you keep (ilence : filence your 
doubtings, filence yourtrettings. 

Silence your doubtings. Itit faidof v^^r^/^^/.^, Kom. 
4. 20. ^ ^''^'?;'^''> he did not difpute the bufmefs^ fro and con^^ 
and tiply, neither muft you • if God be up , leave the 
work in his hand : leave off your doubtings , leave off 
your doubtings upon conjeftures and fuppofitioiis. 
That is t[\Q Rdl : Let all ^cjl) keep filence •, filence your 
doubtings 

Secondly ^ .Zer all flclh keep filence : filence your 
irettings : h\^:--David^ PfaL 39. I kci}t fvlence^ 1 was 
dumb fiiith he, for it was thj doings. A terrible Judge- 
ment befell Aaron •, two Tons were taken away by ^ni 
iunmediate ftroke from Cods hand, and Aaron hdd his 
peace .v his fpi- it did not rife , and dilcoiiten redly fret at 
the prefenc difpenfation •, Oh, ye that fear God, take 
heed, when the Lord arifeth [or his people ^ keep fiknce 
before hi7i»- ; filence youtdpuhtings, filence your tret- 
tings. Tfiat I pr.efs by four conficierations^and ib I iliall 
conclude-, I befeech youmark them. You thatf£.ir 
God, that know his name, thatexpecS: an intereft in all 
that mercy that the Lord intenivech for his people in 
the Latter dvtieSy,t:ike heed Lfay^that ye.keep filence be- 
fore the Lord. 

• Firft, Confider but this .• will jou coMtend wiH) God? 
ml! you I faj^ coj^tend with God in ^tidgimtnt f the Lord 
chiUlengeth that 5 Wh^ mil App$m nuA.tmc ^ xa^ho wiH 

contend 



^84 P^^P^ Jtlenced by Gods arifing. 



contend rvith me in IfulgQment f Will you difpute the 
bufinefs out with God < Confider , Gods Judgement 
is the laft Judgement / and his Judgement is an eternal 
Judgement .• tromhis Sentence there is no appeal / it 
is the word courle that a man could take, that is to be 
Judged, to undertake to contend with his Judgement 
before God; therefore take heed of it you cannot con- 
itend with God in Judgement, loh g 32. 

Secondly, fhould nor the Soveraignty of God put 
you to lilencef though it may be all the aftings of God 
be not according to your wiUjlhould not the Soveraign- 
ty of God ( I fay ) flop yourmouthes ^ hath not the 
Lord relerved to himfelf the power of Kingdoms ^ De- 
^ij!>^s4^- f^'^^' Reges^dtffonit Regna: he it is that cM)ofeth Kings, 
he it is that difpofech Kingdoms : now 1 befeech you 
obferve this ferioufly •, this did filence Dji^/W-, / tr^; 
duynh^ and opened not mj mouthy it rvas thy doings : truly, 
had I looKed barely upon man, it was fuch a thing I 
x:ould not have born, it 1 had looked only upon inftru- 
ments •, but vvhen I looked upon him as my Sove- 
raign and abiolute Lord, then ( faith he ) i tvas fiUnt 
before him. 

In the third place, confider this. A fretful fpirit^even 
in Gods own people, doth ftrangely Wind their eyes 
that they cannot fee the goodnefsof God in the mer- 
cy, but take many times that which is a high and glo- 
rious mercy, they take it to be a crofs and an afflidi- 
on : My Brethren obferve, envy will ftrangely hood- 
winka man ; rvhenthe handof the Lard is liftedup^ they 
- ivili not fee : why :' for their envy at the people , they 
text (aith-, it is an evil frame of fpirit in a Chriftian; a 
froward, difcontented, fretful fpirit, a fpirit ill becom- 
ing a Saint.' your wifdom (hould hinder it .* Solomon tels 

you, 



FUp? file need hy Gods anfing 




you, ^ man of underftandwg is of an txcollent Spirit ^ 
ni'^-'^p frigidus fpiritff^h^ is a man of a ccolffirit^ a man 
of under (landing ; a great m.any men will fpeak of 
their uadcrftandings^ and their zeal many times : but 
knoWjthat a man of underftandwg ts of a coolfpirit, Con- 
fider, the Spirit of Chrift comes in the form of a Dove • 
be innocent as Doves, without gall, aV-^p^/o/, f^}^ felle^ 
(^ ftne delo : fo the word fignifics •, the Dove is without 
gall 5 as well as without guil •, and truly that is a fpine 
becoming a Chriftian 5 and the want of this my Bre- 
thren, makes many deny the mod glorious adings of 
God towards his people : when many times, even an 
Heathen man, a ftranger {landing by, is ready to cry out 
as he did : truIy^/V/V a glorious G§d^ the God of the Chri- 
ftians, Alas, they will not look upon it, they canncg; fee 
it : envy I fay, ftrangely bleareth the eyes , take heed 
of it therefore. 

In the laft place, and fo I have done ; Confider , doth 
the wrath of man work the righteou^nefs of God ^ the 
Apoftle S James lAs you clearly the contrary : certain- 
ly, you that will maintain Gods caufe, you muft do ic 
by Gods means-, the Lord needs no carnal weapons , 
no help of any body, no flefhly intereft to maintain his 
fpiritual caufe -, no : I entreat you confider it : when if 
ever you will carry on the caufe of God, let it be done 
by the means, and with that fpirit that God requircth, 
I dare undertake you iTiall find that of Na^anz^en a j^a^ian. 
good rule^Let us be weak, that we may overcome 5 I, 
that is the way^ the way to overcome men, or to man- 
nagea caufe, though you fay it is the caufe of God ; I 
fa/ itisnot to be done by humane heats 5 and fleflily 
animofities *, therefore this is that I fliall le^ve with you 
for the pref^nt, in thefe five confiderations farther, and 

D d d fo 




Flefy fiknced bj Gods arijing. 



fo have done. Firft, God hath never fee up any autho- 
rity, or way of governinent, but he hath referved to 
hlmfcli' in his providence a power to change it at his 
^f/C v)hi[m^fZ:i(7iL2i .^,Remove the Diadem^ take away the 
Cro^vn : God will ihewhimfelf to be King of Kings ^ 
ah'd Lord €f Lords. Secondly, it is his ordinance that 
there ihould be a Magifl racie •, they are called thefhields 
$f the earth : the ftay of jOHr tribes •, the foundations of the 
earth : and it is not good there (liould be an Marchie : 
iot God hath fet Rulers over men^: fome by providence, 
fome by promile. But yet God fets them over them : 
that fliould be enough toreftrain men of giddy fpirits , 
who are Uke the children of Belial, without a yoak : 
therefore let us not go about to pluck up our or^ff hedge ^ 
and^dejlroy our orvn foundations^ Hah. 1,13. The fillies of 
the Sea have no Ruler over them, but devour one ano- 
ther : ThcPerftansu the deathof their Kings, have 
cL.Q i^j'TTci-y r.(xi,t:y, on purpose that men might find the 
evil of it .• therefore be not unruly, boyfterous fpirits, 
like the raging Sea. But be content to fubmit to the 
bounds that God hath fetyou. Thirdly, though this 
Government be an Ordinance of God : yet the ex- 
tent, and fpecification of ic is but an humane creation , 
I Pet. 2, 13, «.^3p«T>V^ >'-<V.^,and doth arife meerly from 
the compads and agreements betwixt men : Rex debet 
Btfi^oiL cjjc (ub Deo^ <^ frtb lege^ quia £ex Regem facit , Bradton, 
^<^ 4^y. [t is a Judgement God threatens on Magidrates, 
Zach, II. 16, th^itthcir right arm fhalljvither: ihQy m^y 
lofe their ruling power amongft men*, and that juftly, 
both in reference to God, and men. Fifthly , in all 
dirHcuk cafes it is beft to go the fafeft way , that a 
whole Nation perifli not through their own wilfulnefs : 
I ftiall add no more. When the Lord rifeth y rvhen the 
s Lord 



Flejh filenced by Gods arijin^. j 87 

Lord is rat fed out of his holy habitation 5 then as all unre* 
generate men, let them filencc their murmurings , fi- 
lence their flanderings, and cenfurings ; So all you 
that fear God ( for you are but flefti ) filence your 
doubtings, filence your frettlngs before the Lord. And 
fo much now fhall lervc for this TcnuThe Lord^ivc yofi 
underftar^dir^g in all things. 



Ddd2 THE 



Hi' 



. i ^ I i 



:o J t}fil ^ n 



*v'^V,*^t r. 



»^ 



> » v; C^ 



jjuinun 



La 




Du 



THE 



ty an 



d Di 



ignity 



O F 



<=^ 



s- , ■"'■' 



Map ill: 



rates. 



■\ 



AS^^tfidh Preached at i-^wm/ce lu^^yj Sep. 29. 
r' r6<itk tht Eie^idh of^cllvc Lt>rci Maior. 



?89 



Cfitfifififff P)4l ciimt'forth'tJij^C^^ of him the 

■ Jslaii : Ont fifhim the Bdttk bow: Qut cf him ever) OP - 
frtflor tegether. 




g^;Aw$; are in Scripture called the foundations 
P^- of the Common- wealth, rUL u * r. Ma- 
giftratesaho they ar^ the P/7/^n: when tne 
Lord intendeth tc> go fg^th in Judgement 
^gidnft any people^he goe^ forth ar;ain{t tbcmin both 
r.jL Ddd s"" thefe/ 



^ 90 1^^^^ ^^0' ^'^^ dignity of Magtfirates. 



thefe : he gives them Lam that are not good ^ and Judge- 
ments by which they (hall net live, E\ekt 20. 2 J . And he 
doth fend them Magiftratesalfo that fhall ejlahlifh ini- 
^mty by thefe Laws^ Ffal, 94, 20. But when the Lord re- 
turns unto a people in mercy .he doth give them righte- 
ous Laws 5 and gracious Rulers. In this Chapter you 
have the Lord returning unto his own people in mercy. 
There is a double vifitation of God : One of his ene- 
mies in wrath -, the other of his people in mercy. His 
enemies mwrath,in the former verfe before the Text. 
I was angrj with the Shepherds ^ and I didfunifb the Coats^ 
it is fpoken of thofe former tyrannical Governors that 
ruled over tkem •, fometimes called 5A^/>^^r^i, in the 
II. Chap, ver.5. their poffejj'ors Jlaj them , and hold not 
them[elves guiltj % and their own Shepherds fittj them ndt. 
Sometimes ftiled Goats : oppreffing Governors are 
commonly fo called ih theScripture57/i.i4. p. All the 
Rulers of the earth : it is the fame word in the Original, 
all the Goats of the earth: for Goats feed high : they 
are of all creatures moft luftful .♦ and yet amongft the 
creatures very unufeful: nee ad helium profunt ^ nee ad 
aratrum: a fit refemblanceofOppreflbrs. This was the 
Lords vifitation now of his enemies in wrath. 

Secondly, he vifiteth his people in mercy :and though 
the^ppearances of God in this vifitation were glorious: 
for he was mightily feen in their deliverance : yet he 
makes themfelves to be the inftrumentstocffeiflit : 
God doth it, but he doth it by themfelves ; 1 will make 
ludah as a goodly horfe in the batile^ : the excellency of 
thehorfeisinthebattle,/^?^^^. 21. he meets> he goes 
forth to meet the arm^dman : he doth mock at fear 9 ^^d he 
turneth not back from thefword^ for thou hafi clothed his 
neck with thunder 5 fuch a goodly horfe now doth the 

Lord 



\ ^- ' • — 

\ 7he duty md dignity of MagiJlraUs. 391 

Lord make his own people to be in the battle ; it \% or- 
dinary in Scripture for God to refemble his people to 
all forts y)f war-like inftruments, Zach. ^, i^,Imll 
l^erfd J\id'A\ for me : ay^d fill the i?ow with Ephi'aim : lud^h 
is ;he bow, Efhraim the arrows .• as there they are re- 
ieinbled to a bow in the battle , fo here they are Gods 
charging' horfes, they are my goodly horfes. It is true 
indeed , the Lord is the rider, the motions of thefe 
horfes are ordered by him: and when the viftory is,novv 
it is not the horfe wins, it is not the horfe conquers, but 
the rider ; yet notwithftanding they are my goodly 
horfes for the battle. Thus you fee the Vifitation of 
God. Firft, of his enemies in difpleafure. Secondly,of 
his people in mercy. 

Now the worsts that I have read to you, fet forth a 
glorious promife that God makes unto his people when 
they were delivered ^ OtU of ludah jh.iU come forth the 
corner : for / lliould not read it as it is in your books : 
out of luddh came forth N2:> the word in the original is 
infuturOi out ^/ Judah jhxll come forth : this is the pro- 
mife, when God hath delivered them. Out ^/Judah f})all 
come forth the Corner : Out of him the N.iil. Let us look 
into the meaning, and the difference of thefe words a 
little : furely , all Scripture was written for our learn- 
ing. 

Firft then, the promiie is, Out of himfhall come forth 
the Corner . what is that ^ n]3 the word in the original 
is, and is commonly a Metaphor ufed for Magiftrates 
and Governors ; I iliall give you feveral places. Look 
into Judg, 202. and all the chief of the peeople came toge- 
ther : n j3 {^11 the corners of the people came togeth^r^ 
I Sam, 14. ^S.drawneer hither all the Corners of the 

people •, all the chief of the people ^ that is, all the cor- 
ners 



^Q'2 Ihe duty and dignity of Magijlrates. 

^ ners of the people.' if a. 19. i^.tk Princes of Toxn arc 

; -, become fools ^ they have feducedE^ypt ^ even they that are 
"^^ thefiay of their tribes^ you r^ad*, it is in the original, they 
that are the corners of the Tribes : Then by the Corner 
is here meant Magiftrates. And there are three great 
Reafons thereofjOr three things wherein the Analogy 
doth lie : why the Magiftrates (hould be CdllQdjhe cor- 
ners of the people, 

Firft, the corner- ftone laid in the foundation, ^difici'^ 
urn: fuflinetf it upholds the building' : the main weight of 
the building lies in the corner-ftone: fo you fliallfind 
it ufed, I fa. 28. 1 5. behold I will lay in Si on a precious 
Corner-ftone -^ "^D1D "IDiO a foundation : the Lord Jefus 
Chrift is made the foundation upon which the building 
' of theChurch ftands : and there is the diatn ftref^nuhe 
' corner ftone, I P^f. 2. 6, 

Secondly, the corner-ftone doth not uphold the 
building only, but parietes conjungit ; the corner-ftone 
joyns and coupleth the wall ^ it is a uniting ftone : fo 
youfliali fee the Metaphor ufed, Eph, 2. 20, 21'. Chrijl 
is faid to be the Ccrner-flone^ in which all the building is 
fitly framed together ^ 5l;;/^f^eAo;.suiV^?,Jfitiy framed toge- 
ther." 

Thirdly, and laftly, the corner- ftone izdificium ornat^ 
it adorneth the building .* fo you ftiall find the Meta- 
phor ufed, PfiL 1 44, 1 z,Tour daughters fhall be as corner" 
Jlones, pohjhed afterthefimilitude of a Palace •, becaufe 
there is more labour fpent in poliftiing the corner- 
_ ftone, then in the ordinary ftones of the building-, An- 
MeHer, _ guliprje a/iis adrficiorum part^bus exornari folent. Metier. 
' Now in all theferefpeds fee how fitly Magiftrates are 
called the corner ; the weight of the building they up- 
hold. The feveral parts of the building they uhite. And 

the 



Tl?e duty and dignity of Magijlrates, ^^> 

the whole building in boththefe they adorn. Then 
this is thefirftj Out of him \hM come forth the corner. 
. Secondly ^ Out of him \]i all come forth the Nail : What 
fsthatr* It is a Metaphor ufedlikewife for Governors. 
You have that clear place in ifa, 2^ 23, 25. there is ^2. 
the removing of one bad Governor ,and the fetdng up 
of a good: .S/>^^;^^^ is removed : Eliakrm is exalted: 
the Lord faith of them both, they. are a Nail faftned in 
afure place, A Nail fa firmed irt a fure place f})all be removed^ 
. faith the Lord, fpeaking of the dilplacing of Shehnah-^ 
and / will faften him as a Nail iri a fure place, fpeakingof 
the exalting of Bltkaim. There is a double Analogy , 
or propoiition in that Metaphor. ^rv^oriuft 

Firft, Clavibus connectuntur^ (^ compn^untnr inter fc 
.. trahes : the beams of the building are faftned:, and uni- 
ted by Nails one to another : fo that the Corner- ftone 
doth not only unite the foundation : but the Nails they 
unite the roof. 

Secondly, vafa fuffenfa fendent • upon the Nails all 
. the VefTels hang, that is the Metaphor ufed there •, / 
mllfajien him as a Nail in a (tire place •, andjoti [hall hang 
ufon him all the glory of his Fathers hou\e •, the off-fpring, 
and the iffue •, all the VelTels , even from cups to flag-, 
gons^ all theneceflaryUtenfils of thehoufe, they all 
hang upon this Nail : (o then the meaning is this • That 
out of ludah fliall come forth a Magiftrate, who fliall be 
as acorner-ftone to fupport •, to unite- to adorn the 
Common-wealth of ifrael. And he (liallbeasa 
Nail-, he fhall be for union above, as well as a Corner- 
itone below •, and upon him- all the building of the 
Common- wealth fliall hang, even from the higheft to 
the loweft ^ all forts of Fe(fels^€ven fromflaggons to cups. 
Thirdly 5 Out of him [ball come forth the Battle Bow •, 

Eee the 



394 ^^^ ^^?> ^^^ ^igni^)-' of Magijfrates. 



the Bow was an Inftrument of war, much in ufein an- 
tient times, and therefore is here put for all the wea- 
pons of war^ all their ammunition for and all their dif- 
cipline of war; now the Lord had faid before, Hof. i. 5. 
I will break the horv oflfrad ; and then there fhould be no 
fuccefs in any of their undertakings.there fhould not be 
any inftrument of war, nor ahy fuceefsin tbeufe of 
them ; and fo that ^ach, 9, i o. its faid, the BattU-Bow^ 
fhould be cuP off from lerufalem •, whereas formerly they 
hadnoftrengthforwar, but fell before their enemies 
continually , and were given to them as a prey 5 it was 
the Lord had broken the battle-Bow, and therefore 
they did hire in the neighbour Nations for to be their 
ftrength ; and fometimes they are found in the way of 
Egypt 5 fometimes of AfTyria ^ but when the Lord re- 
turns unto them in mercy for their deliverance, they 
iliould have ftrength of their own again ft all the 
neighbour Nations-, fo that ont of themf elites fhould 
come forth the B/ittle-Bow : and they iljould be fuccefsfui 
in war, and tread dorvn their enemies as mire in the fire etS'^ 
becaufe the Lord is with them ♦ So, that when the 
Eorddid return to them in mercy, he would give them 
power for > and fuceefsin war alfo. 

Fourthly, Out of him every Oppreffor, or Exactor, 
which I put both together, ^^''^ the word properly 
fignifies an Exador, or ons that gathers taxes or tribute 
of others, ifa, 60, 1 7. IrviUmake thy officers fcace^ and 
thy Exa^lors ri^hteoufnefs : or elfethe word fignifiest©- 
exaft a mans work ; a$ is ufcd of Fharavh task- 
mafters, E^od, 3.7./ have heard their cry becaufe of their 
taik-majiers : an Exador of labour, and of tribute, are 
both fitly to be underftood here ; for God doth not 
Qnjy deliver his people from the power x)f the enemy ^ 

but. 



"The duty arid dignity of Magijlrates . 395 



but doth alfo put the enemies into their power , fo 
that they rule over them ; for, that is the promife, Ija. 
14. 2. The J fhaS take them for ferv/tnts and for hand- 
maids ^ they (hall take them Captive, whofe Captives 
they were : and they (hall rule over their OppreflTors » 
IJA. 60, J5 6, The Rulers of the Gentiles fhall come unto 
thee : the Dromedaries of Midian, and the gold of Sheb- 
nah; Thej fhall bring Gold and 1 nee nfe. The fons of firan- 
g^rsjhall build the walls -, their Kings fhall rntnijler i.nto 
th:e : and the Nations that ferve thee not (hall perifh 5 fo 
th^t they (hall not only fubdue their enemies, but rule 
ov^rthe Nations : this (hall be the glorious condition 
of the Church, when the Lord fhall arife and have mercj 
on Sion \ ihQ fulnefs of which time is not yet come , be- 
caufe ^Ar whole myjlerie of God is not yet fimfhed : but it 
is La^antius\\\s obfervation, de divm . fram, L j.caf. LdUn, 
1 9 . Cadet refente gUdius e ccelo^ ut fciant ^ufii , ducem 
fan5id milttia defcenfurum.ThevQ is a great fword fallen 
from heaven amongft all the Nations of Europe , yea 
even of all the world ; which (liall be a fi^nal to the 
Saints 3 that the Captain of the Lords hofl (Iiall furely 
come unto their full and perfect deliverance •, and there- 
fore they are to lift up their heads ^ for their redemption 
draws nigh. Bellumfaperenovabit Antichriflus .^ &f^pe 
\nnccti donee confeciis omnibus Impiis^ debellatus .* it is he 
hath drawn in all the wicked of the earth in his quar- 
rel : But that is now the work of the Lord that he is 
doing,making preparation for that great and laft battle, 
the battle Armageddon : and you will find a confederacy 
of all thofe of the Popitli latereft, and that havere- 
ceived the mark , either in the right hand or in the fore' 
head: and they (hall fome on one account, and fome on 
another be engaged^ that they may periili together : 

Eee 2 and. 



-1(^6 T/:e duty and dignity of Magiflrates. 



and 5 then the Kingdoms and Dpminions under the whole 
etirth^jhdl be given to the Saints of the moft highiBut that 
is not until the fourth Beaft be deflroyed : The God of 
heaven flhtUfet up a Kingdom by it [elf ^ and after the de- 
ftruftion of the fourth monarchy : and therefore that 
which novv' doth binder the fetting up the Kingdom of 
God in the world, il^jall be deflroyed with an utter de- 
flrudion. This I conceive to be the meaning of the 
words. 

You have then in thefe words the ftate of the peo- 
ple fet forth after their deliverance^ what it ihJI be^and 
that is double. 

Look upon them firft infatu Polnicoiind afterwards 
injiatu Polemico. 

Firftin reference to their Politick ftite: fo 'Hiith the 
Lord) they fliall never want a Governor, a [faithful 
Magiftrate : but he lliall be to them its the Corner^ and 
A^ the Nail : their enemies thall rule over chem no more, 
the Scepter fhiill no more depart from Judah .• they iliall 
have thofe of their own that ihall be able to uphold the 
Government, and unite the Common-wealth. 

Secondly, look upon them tn ftatu Polcmico\ fo he 
faith: Out of him fhall go forth the Battle- Ro^r^ : theyfnall 
have all fotts of war- like provifions in themselves : and 
they iliall be very fuccefsfui in war ; they fliall tread 
down their enemies, and they iliailrule over their op- 
preflor^. Thefe are the promifes that the Lord makes 
oi a glorious eflate unto his people after their delive- 
mnce. But it is the firiL only that I am ro fpeak to,as be- 
in^ only proper for the prefent occaiion : Out of him 
[hall come forth the corner. 

The Obfervation that I lliall deliver to you from 
whence is this ^ When the Lord retu/ns to his people in 

mercj ^ 



The duty and dignity of Magijirates, ^g^ 



mercy ^ he will give untG them Governors that fljall fuPport 
them : that [}) a II he for the fuf for ting, for the uniting , md 
for the adorning of the Common-wealth : I fay, when the 
Lord returns toa peoplein mercy, he will give unto 
them Governors that fliall be for the fupport , the uni- 
ting , and adorning of the Common-wealth. Here are 
but" two things that the time will give me leave 
to fpeak to •, Therefore I lliall omit the third. 

I Ihall (lie w y oUjthat when the Lord returns to a peo- 
ple in mercy, he gives themfuch Governors as fupport 
- the Common-wealth •, they (hall be as the Coraer- 
ftone upon which the weight of the building may lie. 
Secondly, he doth give them fuch Governors as lliall 
be as the Corner ftone,that may unite the Common- 
wealth. 

1 (liall begin w^ith the firft.Firft^good Magiftrates rre 
as the Corner-ftone to fupport the Common-wealch-, 
it is true , all the ftones in the building do conduce to 
the upholding thereof-, for as it is in the fpiritual build- 
ing^fo it is in the Politick, men are built as living (lones • 
but I foy, the main weight of it lies upon the Corner- 
ftone, becaufe the weight of the building , the burden, 
of alllies upon the Magiftrate ; therefore I fa)', lie is 
here refembled to a Corner- (tone. Now, thataMa^i- 
flratesbuhnefs isto uphold the Common-wealch, take 
notice of thefe four denomiaationsii^thc Scripture, 

Firft, Ma^r^iftrates are called the foundations ot the 
earth, Pfal 82. 5. and Mich. 5. 2. where he fp.eaks of 
the opprellion of Magiftrates, he fiiith^ all the foufuLiii-- 
ons of the earth are out of course r I h.tve faid y:e^ are 
Gods : why if you that are the foundations of the earth: 
to pull up Magiftracy,is to pluck up all by the foandaci- 
oa; ^-^^^' ^'^ ejl quafi -^ ^^^ 7« a.*« . 

Eee 5: Second:- 



J 9 8 7he duty and dignity of Uagiftrates . 



Secondly, they are called the breath of yourNoftrils, 
Lam. 4. 20. the hredtb of our Nofirils : itisfpokenof 
Zedekiah who was an evil Prince, yet he hath this ho- 
nourable title given him by the Prophet ; it is as pof- 
fible for a man to live without breath, as it is for 
a Common- wealth to fubfift without Magiftracy. 
Thirdly, they are called thefhsulders upon which all 
the weight is born, I [a. ii,1 mil give him the kej of the\ 
houfe of David: I will lay the key of the houje of David uf on 
his fhoidders : a key is Sym^olumpotejlatis, an emblem of 
Government .* Now faith the Lord, I will not put the 
key in his hand, but I will lay it upon his (lioulders, 
Jf^. 9.6. Uftto us a child is born •, the Government is up^n 
his fhoulder •• Pnnctpes mundani onus gubernandi rejiaunt 
in humeros fervorum : it is but to let you fee the weight 
of Government: therefore it muft be laid upon the 
flioulder , and men muft lay their (houlders to it. 
In thelaft place, Magiftrates are called the x^rms 
of the people • the Arms of Modb are broken^ /^r. 48.2 5. 
/ am notable to bear this people alone ^ faith Mefes : Mofes 
had not Arms fufficient to bear fuch a weight. My be- 
loved, the great burden of all, I fay, lies upon the Go- 
vernors-, they are the Arms by which the people are 
born up ; Unus tantu/n fubdttus in Civitate Magtftratus 
Luther* ^ft> f^it^h Luther : there was but one fubjed in a City^ 
and that is the Magiftrate : the weight of all lyes upon 
him And it muft needs be fo if you take hisreafon: for 
hefaith, Antepeccatum Folitia nuHa fuit.,politia eft remedi- 
urn necejfarium nature corrupt AidW civil Government was 
but a neceftary remedy, that was brought in for cor- 
. rupt nature ; Now if it be a remedy againft corrupt 
nature, the burdens of corrupt nature are exceeding 
many ; in fo much as the Lord himfelf complains in. 

jimos 



The duty and dignity of Magi/irate^. ]pp 



Jmos 2. 13. I am f Tiffed under your abominations as 4 
Cart that is full of Sheaves : therefore I fay, the 
weight of all, the fupporting of all lies upon the Ma- 
giftracy , they are the corner-itone upon whom the 
weight of the building lies. 

But the great enquiry will be .* how are Magiflrates 
the corner-ftone of the Common-wealth ? how do 
, they, or how muft they fupport the Common-wealth, 
that their duty may anfwer their dignity ? that they 
may indeed prove r^r;;^r-/?^;?^^ < I (liall give you five 
dire(5tions as briefly as I may. . • 

Eirft, that the Magiftrate may be a corner-ftone to 
fupport the building : he muft take care that he uphold 
Religion ; that muft be his firft, that muft be his great 
care-, that which (hould be mainly in our eye in praying 
for them, fliould be chiefly in their eye in pradlifing, 
I Tim. 2. 2. Fray for Kings ^andthofe that are in Autho/i^ 
tj^ that yo it may lead afeaceable^and a quiet life ingodlinefs 
andhonefiy • peace without godlinefs, is but a vain^and 
a mock-peace; butbecaufe now this is made a contro- 
verfiej (hal offer three confiderations,which truly are to 
me unanfwerable, that the Magiftrate is to take care of 
Religion ; Nay , his great care, his firft care is to be of 
that : pray obferve them well, becaufe yoa are every, 
where told now, Magijlrates have nothing to do with mat- 
t£rs of Religion . 

In the hrft place 5 every Magiftrate ought to rule 
with God, /jV/'^^ II. ver. ult. fudah rules with God y 
the throne of the Magiftrate is- therefore called , the. 
throne of God. When Conflantine was exalted to the 
feat of the Empire •, it is faid,. he was taken up into the 
throne of-Qod^ Rev. 12.5. then the great care of Magi- 
llates muft be, thar they danotjule, alone ; but that 

they 



400 The duty and dignity of 'Magtjlrates, 



they have God to rule with them .• it is true , 
the mofi high rules in the Kingdoms ef mortal men , 
Dan. 4. 17. but he rul^s but as he doth rule 
in the Kingdom of the Devils •, he rules but 
by a v/ay of providence •, but you that fear God^thould 
endeavour that God (hould rule among you as he rules 
among his Saints^in waies of grace-, in waies of grace 
I fay : Nowl befeechyouconfider-, let Religion be 
neglecled or corrupted, prefently God forfakes that 
people. Look but into the 10. and n. Chapters of the 
prophefic of EztkieL t, it is true, the Lord doth not re- 
move all at once ; but the glory of the Lord' gees up fir ft 
from the Cherubims to the threfholdof the houfe , from the 
threlholdof the houfe to the mtdjl of the City , and from 
heCityto the Mountains r, my Brethren, if the glory of 
God leave your Ordinances once, be well allured , he 
will leave your City next^the next move is t,hat.- there- 
fore whatfover you do, if you would rule with God , 
take heed that by this means he be not provoked to 
depart •, for a Magiftrate ruling alone , and a Minifter 
preaching alone is much alike : the one will never con- 
vert a foul; and truly the other will never fubdue a 
people .• Nay mark what the Lord faith •, to convert 
fouls, and to fubdue hearts is his work. D^-i^v^acknow- 
ledgethit , pfiLiS.^j. Thou art he that ftbducth the 
people under me^ foith he-, truly if a man in hisferfon neg- 
leci Religion^ he lives without God in the world -, and if a 
Magi [irate in his Government neglecfs Religion^ he rules 
without God in the world. That is the firft argum.ent : and 
I never expecft to have it anfwered, I look upon it as an 
unanfwerable confideration. 

The fecond is this, and pray mark it, for you had 
need endeavour to ftrengthen your thoughts againft 

fuch 



*— w>^ * « ^ » ■■ * 



7he duty anddi^72fty of M^^i/Irates. 401 






fuchdelufionsasthefe are, that arc everywhere fug- 
gefted : 1 wifh it were not in men in high places. In 
the fecond place.- A Maglftrate ought fo to riire,as that 
Cod may not break in^ in Judgement upon a people ; 
Pray mark it: you ought to rule ib , as God may rule 
with you Secondly^ you ought Co to rulcas that God 
may not in Judgement break in upon the people. : my 
beloved, yon that are Magiit rates, y<"'U are ;^^£? /hields of 
ihe earth, cA\tA Co, ffaL^y. «fe. the (hields ot'the earth/ 
NowconfiderJ hnmbly pray you: a Shield is adefen- 
five weapon ^ chat the mam proteclion of the people 
lies in : you arc not only to prote(fl: them from injuries 
among men , but you are to proted them alfoirom 
Judgements from God : and therefore when wrath 
goes out from the Lord, Mofes (lands in the gaf •, when 
a plague is gone forth from the Lord^ David inter cede^h : 
Hezekhh^rayes for the people : the Magiftrate istobe 
a Shield to them. But letth^ Magiftrate in his Go- 
vernment negled Religion : what then ? the Judge- 
ment of God breaks in upon the people immediatly /^ 
look into E z^l\ 1 0.2. G'o^'faith the Lord^take fire from bc*» 
trveen the Chcrubimf:^^ fcatter over the City, here is a firfe' 
now to burn the City ; whence comes it c' out of what f 
Ordinances negleded •, thefireis taken from between 
the CherubimSjit is taken from off the Incenfe Akar ; 
it will not only ferve to offer the facrifices > but the 
fame fire will ferve to burn the City too-, that is a Scri- 
pture that I defire you muchtoobferve,2 Chron, 7. 
ip, 20. If jouforfake my flatutes , and fcrve other Gods ^ 
faith he t, be negligent in matters of Religion once / 
and what then < faith the Lord-, J will pluck jon nf by tht 
roots out of th? L'ind that 1 have given yon •' there be 
fomemen. now that think to root you by the negleft 

V ff nf 



Aoi The duty and dignity of Ma^ijirates. 



of godlmefs ^ and to root you by the negled of 
Religion % this it not the way to eftablifli youmOjConfi- 
der, this is the way to pluck you up by the roots, even 
your Common- wealth before it hath fcarce taken root. 
In. the third place , I befeech you confider ; Magi- 
ftrates ought fo to rule as they deftroy not the founda- 
tions of their authority. You willTayhe isafooliih 
man that puis down his own houfe with his own 
hands : then certainly Magiftrates muft fo rule as that 
they deftroy not the tbundations of their own Autho- 
rity. My Beloved, if you uphold not Religion, you do 
fo, Rom.i^,'S.jOHmufibefubje5ty faith the Apoftle ^ 
net 0nly for fear ef wrath ^ but for conjcieace fake : why all - 
Divines give this as a rule, confcientia immediate Deo 
tantHmfibjicitur: Confcience is fubje(Sed immediately 
to God only ; then we are to obey the Magiftrates, 
only becaufe it is an Ordinance of God : can any man 
rationally imagine, that men will obey the Magiftrate 
for confcience fake, who is an Ordinance of God, and 
to be obeyed immediately, that negle^fis this Ordinance 
of God in which this authority immediately is-, can any 
man rationally imagine, I (iiy, that men will obey the 
Magiftrate for God,that do not obey God for himfelf <" 
my Beloved , this is the way to deftroy, and to pluck 
up by the roots ^ I fay, all authority .-it deftroies the 
foundation of all authority : it is the moft de(Vru(5live 
opinion to Government that ever came into the world : 
and yet notwithftanding, it is obfervable too, fee how 
the Jefuites and fome others meet in this thing,though 
M<^ri^^' upon different grounds .• Mariana he faith, Vrincep ni- 
hil ^ at nat de Religiont •, Princes and Magiftrates have 
nothing to do with matters of Religion , faith he • 
whyf becaufe there he would eftablifh the authority 

of 



<r9r': 



XI 



.. .. . - < I I I ■ ■ ■ ■ — — — ^■"T— ! r 

7hedutyanddimtyof Mcigiflrates. 40 j 

of the Pope ; now fay fome others •, the Magiitrate 
he hath nothing to do in matters of Religion, becaufe ^ 

though he will cry out again/t the Pope , yet notwith - 
{landing he will make himfe'lt one, he will take fuch a 
licentioufnefs, that he will take to himfelf the Papal 
authority : thus I intreatc youthen toConfider : this is 
the firft thing wherein the Magiftrate fliould rtiew him- 
felf the corner indeed, to fupport; the Common- WC^Il^, 
let him uphold Religion. Thatisthe firft, Ifliallbe 
more brief in the reft. : 

Secondly, the Magiftrate is to be the corner to fup- 
port the Common- wealth , in upholding the Laws : the 
Laws are thefomdationsofthe earth-^t\\Qy befo called, P/k. 
11.^. // the foundations he cafl down . rvhat can the right e • 
eusdo f the Laws are the foundations 5 it is a note of 
ignominie fet upon Oppreflbrs, Dan. 7.25. t\m.they y 
labour to change times and Lam: they labour to change ^ ,; 
the times and Laws : the Law is the Rule between the % 
Subjed and the Magiftrate , that the one may know :! : ' 
how to rule, and the other know how to obey : it is the ;'^ ^ ^ 
ftandard between a man and his neighbour^by which all '*' ^, 
difterencesaretobeiryed ; therefore they that are ia •^'^ 
fupreme authority, they ought to take fpecial care to- ^i 
obferve the Laws : and the> that are in fubordinate au- | 

thority , they ought to take fpecial care to execute the -^^^ ,, \. 
Laws • for this caufe Magiftrates they ought to be well. : '; v, 

acquainted,makeit their buiinefs to ftudy the Laws .^.^^ f 
by which they are to rule ^ the truth is, my Beloved , a -r^'-''^*' ^ 
Magiftrate without the Law,and a Minifter without the ,,^,^„ ,. V I 
Bible, they are equal abfurdities : a Magiftrate unskil- i*^-^ |t:^ 
ful in the Law, and a Minifter ignorant in the Scripture. ^ ?• 4 

^oh iaith , ; rvas an eye to the blind ^ undfeef to the lame^^ ^''^\ k lA 
^d a father to m Poor •, / diligent Ij fe'arched oat the caufe ^ ' ^/ "A' 

Fff 2^- :^- faith; '""^ 



4^4 ' 7 he duty and dignity of 'Magtjlrates. 



faith he.^oh 29. 1 5 I diligently fearched out the caufe^ 
it may be he had more fenfe to complain, then he had 
skill to explain •, but 1 fearched tt eut faith he •, he that 
fliall do fo^muftbe skilled in theLaws^ there are in 
waies of fin many cunning conveyances, i^^i;;^' tells us,. 
Pfal, 5 8. 2. that there ^re men that weigh violence in the 
earth t, that weigh violence 3 that commit fin by meafure • 
they know how fat they may go, and yet how far they 
incurr danger -, by this means an unskilful Magiftrate 
many times jufltfies the guilty ^^ and condemneth them- 
nocent : therefore its your duty I fay, to preferve the 
Laws : it is your duty to be well skilled in thofe Laws 5. 
this is certain, an ignorant Miniftery wrongeth many 
a foul, and an ignorant Magiftracy undoeth many a 
caufe •, Therefore that is the fecond. ] t would be very 
honourable unto the Governors of this honourable 
and populous City, that they would apply themfelves 
much thefe waies^that they may know the rules of their 
ow^n judgenients, and not be aded barely by thofe that 
plead the caufe •, God will judge by Law my Brethren, 
when he comes to judge •, and fo fliouldyou -, he will 
judge the fecrets of all men according tomj Go [pel • he will' 
not judge by prerogative, he will judge by Law , Rom. 
2. i6.That is the fecond-, uphold the Laws, aud you- 
uphold the Common- wealth. 

Thirdly, Magiftrates are to uphold their own autho^ 
rity5and in fo doing they uphold the C-ommon-wealth: 
1 fay ^you are to uphold your own authority ; to what 
purpofe is the Legillative power,if there be not an exe- 
cutive power F the Magiftrate is to be the living Lnw t, 
ybi^oi €u4u;^o?. If once the authority of God fall in the 
heart of a man, the authority of his Law will quickly 
fSalldowa : Soif once theauihohty of the Magiftracy 

fall 



T^he duty and dignity of Magtftrates. 405 

fall betbre men, truly the authority of the Law exe- 
cuted by it will quickly come to nothing .* therefore it 
ihould be yourbufinefs to uphold your own authority. 
In Frov, 20. 8. it is faid, that a rvtfe Ruler fcattereth the 
wicked with his eye. It is the Magiftrates duty to uphold 
their authority in thehigheft, tofcatter the wicked with 
their eyes. There is a generation of men that are ene- 
mies to authority, and they talk of Levelling all every 
day; I defire that you wouldbe pleafed to consider 5. 
fupport your authority in the execution of Laws • for 
if you cannot do that, if you cannot fupport your own 
authority, you will hardly be able to fupport the Law^ 
which is in it felf ^ dead letter : true indeed, it is no won* 
der that the men of Belial lliould be willing to htfine 
jugo^ without ayoak» It is (aid, i Saw, lojherewere 
Sons of Belial that brought htm ?w prefents ; it is no 
wonder I fay : for confider ferioufly . this is that which 
comes to pafs fometimes by the Sons of men, and 
fometimes by the juft Judgement of God. Zach.ii ult, 
it is Hud, the jwordjhall be upon the right hand of the U^- 
gi[lrate t his ruling power fhall be taken away^ he fliall 
have no authority, his authority fliall come to nothing, 
the fword iliall be apon his right hand : my Beloved , 
it the Lord engage your hearts to uphold holinefs 
\among you, there IS nothing will itrike that awe into 
the hearts of offenders, of the proudeft oppreffors, as 
that will, when Magiftrates bear a double image, the 
image of God in them as men, and the image of God 
upon them as Magiftrates*Uphold your authority- that- 
is the third.. 

Fourthly, the Magiftrate is to uphold the peoples 
liberty, and in fo doing he upholds the Common- 
wealth r uphold the. peoples liberties ; the liberties. 

tff-j among 



%' 



4 o 6 Tk duty avd dipilty of Ma^iflr^tes. 



among the Romans ysvtt^ looked upon as facred things^ 
and of very high efteem^ A{ts 22. 28. with d great price 
boughtl this freedom: hut I ipas free-born ^ [aith Paul : 
your liberties my Beloved, have coft much more then 
his could coft ; what expence both of treafure and 
bloods and therefore how great care, what great care 
fliould the Magiftrate take < thofe that are Cnftodta Ir 
hertdtis: [lisyom honours to be Keepers of the Liber- 
ties of your City : it is your honour -,4////// ^y?<?^wW/>^, 
altudfervire : it is one thing to obey as a fubjed , it is 
another thing to ferve as a fl^ve : therefore I fay, the 
liberty of the people, that in an efpecial manner Ihould 
be preferved ^you muft draw them with the cords of a 
man,draw^n from Law and Love: or othervvife, wJiofo- 
ever he be that thinks to ride a people as a Beaft , that 
Beaft will with the firft opportunity caft his rider : and 
this is the true reafon why lb many pars have fallen from 
heaven ^ this is the true reafon why you fee at this very 
day fo many Princes walking like fervants upon the earth '^ 
for furely that Authority which entrenches on the peo- 
ples liberty^is noxXz^'m^^^nullum violentum efiperpetuum-j 
its the hberty of the people that equal Juftice be to- 
wards all, and that ali have equal accefs to it : and that 
it be adminiftred *^-^ "^f-*?' '^'^''^ without refpe(5l of per- 
sons, or to fervants^ or friends: do not put a difference 
in the cafe, out of partiaUty to any man: for all men 
fliould have the fame intereft in the Magiftrate as a 
MaL'.iftrate: and all particular refpeds in Judgements 
Ihould be put faraway the moft upright and wary Ma- 
giftrates may fometimes diftribute unevenly : for the 
Ballances do feldom hang even, when fomeperfonal re- 
fpccis are put into one end : Confider that I befeech 
you. That is the fourth particular. 

In 



The duty and digntty of Magijlrat'cs. 407 



In the lad place , and fo I have done with this firfl: 
Branch , ( I am forry the time haftneth fo.) The Magi- 
ftrate muft uphold the propriety of the people, and in 
fo doing he upholds the Common-wealth : he muft 
uphold their propriety, that every man may fit down un- 
der his ewn Vmc^ and under his ownfgg tree ^ Mica. 4. 4. "^ 
that men may have fomething that they may call their 
own.' not only their own in reference to the Subjeds , ^ 
but their own in reference to the Magiftrate : for we 
are toconfider^ univerfafunttn Re^is imferio^non in pa- 
trimenio'j though you come under the Magiftrates com- 
mand, yet all is not the Magiftrates patrimony-, he may 
not difpofe of the fujpjeils eftates at his pleafure : it is 
a dangerous thing when Magiftrates prove Ntmrodsy 
might) Hunters before C^^'^when they hunt many for the 
eftates of the people: it was a fed complaint^ f/j^.i. 14. 
Lord^ faith he , rrhj hafl thou made men like ^(hes of the 
Sea that have no Ruler ? where the areat ones fli:ill de- 
voure the lefs without controul. Thefe are fad com- 
plaints when they come up before God .-this isth;3t: 
that hath buried many a Scare in its OTvn allies, that the 
propriety of the people kith not been preferved •, for 
i^ugufline complains of old, that mundi regna ^ what 
were they f lith he 5 fed magna latrocinia, the govern- '^•^^'^ ' 
"inents of the world what be they .? why truly, but 
■great Robberies.Novv I humbly defireyou toconfider: 
then is the Nation , then is a Common-wealth fup- 
-ported 5 then do Magiftrates prove the Corner , when 
the Liberties^ when the Religion, I fay, the Law, the 
Authorities, the Liberties, the Proprieties of the peo- 
ple are preferved; and remember the promife: and we 
may look out for the umQ^'n\E^ek.^'),S.My Frinces^K.(^it\\ 
God )fhall opprefs my people no more : my Frinccs they jhall 

eive 




The duty and dignity of Magijlrates. 



(hall givt unto their people their portion in mj Ldnd : faith 
he, they fliall not take all to themfelves , but they fliali 
be contented vfith their own portion:& they fiial I32 con- 
tented that their Brethren (hall take their portion ;; iMv 
Princes (liilopprefs my people no more.:Now^my Belo- 
ved5then dial you. that are Magiftrates. prove the cornenr 
"^ one to a Nation, or to a Common \vealth,or to a Ci- 
y, when you do thus uphold them. And thitis the firft 
.huig : The Coxi\ti-{ioi\t^£dificitimpiflinet% it upholds 
the building.. 
_I would {peak fomething of the fecond^the Corner- 
9ion^ ddijictur?2Continet ^ it unites it : Magilirates are 
i)Ot only tofuftain,andto uphold,butthey are to unite: 
MagiQrates be called Healers., Ifa 3. 7. they muft bind 
up the womids of the people. The. Lord jeiiis Chnft, 
it is his glory and work, ^^^;c:^xA5u?»ra.^^j. he 4$'. h untie 
them all under one Head : thinzs in Heaven . and tinnzs in 
earthy Eph 2. 20, 11. in K^damo nos omnes uni fumus^ 
Profp. that as in the firft Adam^ fo it is true in the fe- 
cond Adxm. it is in him they are made owq and united : 
The Corg^- ftone is to unite as well as to fupport. 

Oh, But you will fay to me ; It is union that we all 
long for: we are a divided people •, fliall we alwaies 
€At theflcj]-) of our own /irmsFfhall Ephraim he againfl Ma- 
naffeh. 4,WMaaafreh/i^.i/>?7/?Ephraim, and both a^atn^ 
Jud^hjlill f Thefiaffcf honds is broken amongft us : 
lliall it alwaies remam broken 1 what way is there that 
there mdghtbe a healmgm this, that this breach might 
be made up ^ 

Why truly , the hand of the Ruler muft be firft in 
tbis thing : that the mercy may be called by his name , 
the hand of the Ruler muft behrftinit: you that are 
the Cornier ftones muft unite the building : vou talk of 

per- 



The duty and digfiity of Maigijlrates. 40^ 



perfwading the people to unite • I fay the hand of the 
Ruler muft be firft in the union. 

Ll>ut you will fay .• how can that be < 
I befeech yoUjlct me give you a few diiedions, and 
then I fliall from all make a (hort Application, and con- 
clude. The waiesof union are thefe five .- and I de- 
fire you that are in Authority to lay them to 
heart. 

««* In the firft place ; Religion is the greattond of uni- 
on : therefore I fay, let it be your great care that there 
be a unity in ReUgion-, the greateft breach is in that, 
Odid religionum [unt Accrbifsma : no breach like that. 
You (hall fee what began a breach between ifrael and 
^udah : it was Religion upon a Politick refpe(5l , when 
God rent the Kingdom from the houfe of Rehoboam ^ but 
obferve,the Politick difference might have been made 
upland Jeroboam out of his Deviliih fubtilty forefiw it, 
I King* 12.^7.. he faith, // the people go up to ^erufa/em 
toworjhif J thetr hearts will turn again to the houfe of 1)3." 
vid, faith he. The Politick difference would have been 
made up ; therefore faith hc^hvillmake them two Calves, 
one in Dan, and the other inV>^x\\€[', and this ihall fet 
them at a perpetual diftance : the difference, the Poll.- 
tick difference might have been made up^thc State dif- . 
ference -, but the difference in Keligioii would never ; 
therefore this v/as the way to divide them perpetually. 
If ever you will unite the people , there muft be 
your foundation ; So the Lord begins when he will- 
unite his people, 2'^^/';. i/\, 9. lehovah fhallbe one, and 
his name one .* you flriU have but one God,and you iliall 
worfliip him one -way , by one name : Now you 
have many Gods, o.nd many names : Jehovah Ihall be 
ooic and his nameoue^ ler, 32. ^g, I mil give them one 

G g.g hearty 



41 o I7;e duty and dignity of Magiftrates. 



>bcari , a:idGiis tvay ^ or.e way ; in wlkit oae way ^ in Re- 
liyvoii, clut is riieiTiiU'Uhing he Ipeaksof ; or as the 
Prophet i^iiih, Z^ph."^. 9. Tbey jhJi fer^jc the Lord with 
one j]y)uld::r, I deiire therefore, that no man would take 
di-h^ht in keepms^ up differences in matters of Relisi- 
Oil; take heed oi it, either upon this ground , becaufe 
vou look Uu>o-a it as policy to uphold parties, or elie ic 
may be^brcaafe you dare not difpleafe either party: take 
heed Oi it I fay •, he valtant for ths trnthufon earth ; in 
this . CO ."tend carncfllj for the faith once givert to the 
Sdh-ns : ufuallyagirdle wasan ornament belonging to 
iheMagiftratesin tormer times : it is fit for thofe that 
ar^ liulers to wear it ftill : have your loins ^irt abont rvitb 
trnth^ Eph, 6. ^ 4. Beloved, it is true, I expe(5l not that 
all men flijll be of one mind, one judgement. I know 
men iee with different light .* and I know , that while 
th: frrfokc of the Temple lafleth , as it iliall be during the 
pouring out of the Vials 3 Rev i^* I know the Seaof 
gltjs Will be r^nngl' d with fire : but in this you fliould be 
of one mind ; you muiibQ in the fundamentals y that 
without which there can be no Religion, noChriftiani- 
cy ', he that fpeakerh againft thefe, openeth his mouth 
wide ajainit Heaven. Neither (liy I, that theMagi- 
fi rates judgement in this Ihould be the rule, as fome 
men {u^geil: , then joti will ha^ve the Magiflrates judge^ 
ment to rule in matters of Religion < ]<iOy we have a Jure 
word of prophecy : and we know t hi. fr^re word of prophecy 
is not dark in that^ in things necejjary. The Apoftle tels 
US plainly, there r. a pattern of who I f on; words ^to which we 
mufl keep : -ry-r ,- j./- y^ \- and though it is true , the groid- 
^'1 errors in the world would flirouJ therafelves under 
fnfli-ie Scripture^ and iiie thither for a refuge ; faith luftinc 
4U !r. Marty ^ ^^a.'o'/. 7:i,'>i;v^it< fiich a aian expounds the 

Scripture, 






^-«: A 1 1 



Scripture fecHndam fenfum non quern legit, fed qaem At- 
tHlit^Augu(l.t\\ty would offer violence to the Scripture: Augtift. 
they would flie thither for refuge-, but upon examina- 
tion it would appear that the Scripture gives no fuch 
flielter. Well, that is the firft thing,if you would unite 
the great body, unite in lleHgion •, Let lehovahhe am^ 
and his name one. 

Secondly, if Magiftrates would unite the people, 
then take heed : agree amongft yourfelves, if you 
would have union amongft the people •, I fay, agree 
amongft your felves ;if the Corner ftones once fall a* 
iunder,y ou may eafily expeft many cracks in the build- 
ing ; diiferences amongft Governors muft needs caufe 
fti-ange diftradions among the people, for they are ge- 
nerally led by parties and perfonal refpefts : therefore 
if you would heal this breach now which you all feem 
to complain of, begin with your felves, Phyfitian heal 
thy felf: heal your own differences firft, all divifions 
amongft your felves •, this is the way the Lord takes in 
Hof, I. ult, he faith , they fhallaf pint te themfelves one 
Head: they fhould have many Governors united all qn- 
der the Lord Jefus'Chnft, they flio\ild be all under one 
head : I befeech you confider it : how comes it to pafs 
then, Governors in their Politick meetings meet with as 
great confufion, as they did in then Church . Ecclefta- . 
ttical meetings, i Cor. i^, 26. how n it (faith the A- 
poftle ) that every m^ hath- aPfalm^and every one a Dp' 
cfrinc^andcver^ one hath a R<:vclattony and eijery one hath 
an Jnterfretation : let all he done to edifying : every man 
did feek to lliew his gifts^and to lay out his own parts, 
without all refpe(fl to the edification of the Church : ' 
So many times it provethin Politick meetings too. It is 
good wadvice to Magiftrates,though it be given general- 
--. GgS2 ly 



411 



7he duti and diqnih of Maqilirates. 

ly to Chriftians •, M'f Brethren be not many mafiers^ faith 
the Apoftle,in lam. 3. i. When amafterlefsdifpofiti-* 
on bears fway in Rulers , truly then if their pathes in 
every thing be not trodden^ they are fo far from being 
Counfellors, that they are themfelvesiincounfellable, 
My defire therefore to you is this •, that fuch Breaches 
amongft your felves may be made up, that amongft 
you there may be none fuch, if it maybe. But I iliould 
further defire^ that if any fuch be, you would with more 
wifdom keep them amongft your felves then you do : if 
fuch differences and breaches, whatfoever they be 
amongft you in counfels,come abroad ^they caufe great 
divifions amongft the people, and great animofitiesin 
the hearts of the people , fome one way , and fome 
another , as their party ^ or their fancy leadeth 
them> 

In the third place; labour for union amongft the Mi- 
nifters-, that iljouldbe one thing that the Magiftrate 
ftiould take fpecial care for ; endeavour a union among 
the Minifters of the Gofpel ; they will have ftill, and 
God would have them have a great influence upon the 
people. If there hejarrs between Paul and Barnabas , it 
is no wonder then , if one be for Paul, and another for 
Apollo : people prefently fall to parties : therefore I 
defire you to confider, in a fpecial manner Jet it be your 
care that the Minifters be united : far be it that they 
fliould be men to ftir up ftriferand that they fliould caufe 
divifions, ornourifhthem amongft the people : furely , 
\i is your duty^ Rom. 1 4. 1 9 to foHow after the things that 
make for peace 5 and thofe that mil edijie one another. 1 1 
ItiHin^er. i^ ^^ obfervation that Bullmger hath-, I remember in a 
Trad that he hath written de perfecutronibus chrtpan^' 
Mcclefut , he faith ; that whenfqever the Church had 

peace, 



^ger. 



The duty and dixnity of Magifirater. 4 1 3 

peace 3 auSd fmt dtQentiones fr^cifue inter Efifcofos c^ 
Dolores quihus f of hIus nihil ddijicAbatur : by and by 
there arolediiferencesamongft the Minifters :, and by 
this means the people were not edified butdeftrafted .• 
and what then <* then the Lord gave them to fuch a 
perfccution^and then to fuch a perfccution , ad ak[ler- 
gend^m druginem : and thofe of us no\r that cannot 
pray together, nor give thanks together-, no, by no 
mcanSoWC can neither pray for the fame raercy,nor give 
thanks for the fame deliverances : truly then we may go 
together in the fame prifoa, and it may be die at the 
fame (take •, far be it therefore fromtheMinirterN of 
the GofpelJ fay,that they iliould caufe divifion. or up- 
hold it ; but if fuch a thing be , it was Na\lan\ens !aft . 
lequeft to the Emperour before he left the Court, that '^ 
hewouldufeallthe Authority he had to reconcile the 
Minifters, ^-^.^^ '•:•' iKAiy^^v^ Caufe that diflention , caufe 
that war to ceafe. 

Oh, But you will fiy , how is it pofiTible wt fliould do 
itj how can it be ^ 

Truly, the Apoftle hath a Rule, if it were \ve"l un- 
derftood, and as well pradlifed, would reach very far in 
it ; you have it in i Cor. 14. ^ijhe Spirit of the Pro- 
fhets is fubjecf to the Prophets : the Spirit of the Pro- 
phets is fuWjeft to the Prophets: the Spirit of the Pro- 
pjiets, that is, the Do(5i:rine which they did profefs to 
fpeak by the Spirit, this Dodrine is fubjed to the Pro- 
phets •, how 1 frofhetarum cenfuris ^ to their examina- 
tion,and to their cenfure-, they were to try it by the rule 
of the wordjwhether it were the word of God or no-. 
Now, if the Spirit of the Prophets be fubjed: to the . 
Prophets, then certainly if men were to undergo fuch a 
tryal of Dodrine,they would not be fo ventrous both 

Ggg 3 ii^ 



••j*^:. *^* 



..i'l ^ "^ 



41 4 T^^^^ ^^O' ^'^^ dlg7Uty of \i^gifiratp^. 



in thePrefs and in the Pulpit, as now e\^ery where they 
are •, but it is for want of this rule not being obferved , 
thefpiritof the Prophets is fubjeft to the Prophets. 
That is the third direftion. Reconcile the Minifters ^ 
and you will unite the Natioru 

In the fourth place. I will but add a word of the j 

reft. ' Take away all oppreffion, and dl partiality in 

judgement-, there will never be a union till then-, while 

there is opprelTion there will be divifion : it is a fure 

rule ^ Uht dtfinitjudicium^ibiincifit be Hum •, war begins 

where judgement ends ; afureiule •, hold the reins of 

Government with an even hand .- I (Iiy do not hold 

them ftraitupon fome, andloofe off upon others : for if 

you do, there will be a heart- divifion that will arife: take 

but that Scripture (but mark; it is a notable Scri- \ 

pture, ^ob i^, 17. shall he that hateth right Govern? 

iaith he ; thew^ordis ^^2^^ fliall he that hateth right 

bind up ? foitis intheOiiginal, fhallhe that hateth 

right bind up < truly that man that doth not adminifter 

judgementrighteoufly in his Government, that man 

will never bind up the breaches of a Nation : he that 

hateth right will never bind up the fore. 

In the laft place: pray for this mercy , you that arc 
Magiftratesyprw^iy for it : it is not only your duty to rule 
the people^ but to pray for them. Hezekiah frayed for 
the people 1, and you find upon every occafion , Mofes 
his hands wer€up *. and Samuel faith , God forbid 1 {honld 
x:eafe to pray foryoih &ith he And God hath promifed to 
hear the prayers of the Magiflrates in an efpecial man- 
ner 5 you pray ex o,fcio ^ you pray as men in office : 
their prayers are more then the prayers of any private 
and particular man, if they be godly. Confider, I hum- 
bly befeech you ; as it is in Church- Officers, James 5. 

14,15. 

i 



The duty and dignity of Magi/irates. 4 1 c 

14, 15. Hnth the Apoftle,//^^^ ^^n hefick^ let him fend 
for the Elders of the Churchy and let them pray over him : 
why not for the Brethren as well as for the Eiders/* 
The Lord hath fpecial refpedl to men in office : and in 
an efpecial manner let your prayers be by ftrength of 
arguments of faith drawn from thofe great promifes, / 
mil give them one h:art^ and one ivaj : the tivo flicks pjall 
become one in my hand: and by this means the Lord may 
make you the healers of the breach. : the Corner- flone to 
unite ^ as well as to uphold the people. This is the dignity 
and this is the duty of IVIagiftrates, that asC.orner- 
ftones the/ uphold the building •, and that as Corner- 
ftones they unite the building. 

Now I have a word of Application fuitable to the 
prelentoccafionjand I have done. The Life that I ihall 
make of it is unco you, my Beloved , th.it are to voce 
, in, this Eledion : it is a iirea: truft chat the Lord hath 
committedto you : the good, and the publick welhire 
of this great/ich, and populous City- I fiiy it is a greac 
trull that the Lord hath comm'ted to you. You. are 
a >vv to make choice of d Corner- [lone , to reft the 
weight of thebuildini: upon-, a Corner ftoiiein whom 
the feveral parts of the building be united. You fee 
what manner of perfon he ought to be. You fee what 
the office is to which he is called. I ihall now in the 
Apoftles words give you a charge before God, and the 
Lord lefns Chrifl^ivho (l)all indge cj^ack and d: ad at his ap- 
fearing , and in his Kingdom, that vou do this without 
partiality, without reipe^i of perfons ; making choice 
offuchaone, or fuch perfons as may befit, andbeft 
luitable in your confciences uuto thole great ends 
that have been named, to [upport and unite the build- 



V'^g, 



I, 



41 6 Tte d uty and dignity of Ma^ifirat'es. 

1, but you will fay ^ What manner of perfons muft 
they be, what manner of men muft they be now that 
Will be fit tor this great work .? 
I Truly, I {hall but make choice barely of that dire- 
dion laid clearly down, £x^^, 18.21. thecommonrule 
for Magiftrates which I fliall briefly offer to your con- 
fideration, and conclude. They were to choofe Go- 
vernors under Af^/a,becaufe he could not bear the peo- 
ple alone ; now faith he , ckufe you able men, fearing 
God •, men of truth, hating covetoufnefs : mark ) e / Firft, 
1 fay, make choice of men fearing God-^ivt not refpedb 
to riches fo much , or to feniority fo much , 
where there is not piety .* Let that be the great , 
thing you have in your eye .* For I befeech you 
confider , they that have not given themfelves unt§ 
God ^ they will never govern for God •, they will 
never give up themfelves to the publick good, who 
have not in that great work of Regeneratioi/denyed 
themfelves^ they can never do it : and therefore I fay, 
it is the greateft wrong you could do fuch a man to 
chufe him to an eminent place : for what do you do F 
You do but put into his hands a far greater occafion , 
an opportunity of finning. Befides ( I befeech you 
confider ) if they have not the fear of of God in their 
hearts, they will not have the prefence of God in their 
Government : I fay^ if they have not the fear of God 
intheirhearts^they will not have the prefence of God 
in their Government ; and furely they will never rule 
well^ that rule without God : in ftead of being a Corner 
to fupport the Common- wealth , truly they will be a 
means todeftroyit. Therefore that is the firft thing - 
have refpe(5t unto godlinefs-, let them be men fearing 
God 5 thofe that have firft given themfelves to God^ 

and 



^ »« 



lla < I ^IfcJi 



TXf duty and dignity of MagtJ}rates. 417 



and then when they have given themfelves to Gods 
fervice , they will give themfelves to yours.- but never 
elfe. 

Secondly, The feconddiredion that is there given, 
is J they muft be men of cotirage •, able men ^yo\x read it \ 
it is ^^n in the Original, it fignifics ftrength either of 
body or mind •, they muft be men of ftout and refolute 
Spirits. Magiftrates meet many times with matters of 
great difficulty : fometimes they be ill looked upon by 
them that are above them : fometimes they are ill fpo- 
kenof by them that are below them. Now I fay, this 
will require a ftoutnefs, and refolution of fpirit, that 
a man (hall not flatter the one, nor he fliall not ft rive to 
pleafe the other, but go on in his duty , and not turn 
afide neither to the right nor to the lett hand. I told 
you ^Magiftrates are called tbeShicldi of the earth -^ a 
Shieldis a venterous weapon, receiveth all the Darts : . 
and I fay he had need be a ftout-fpirited man chat muft 
undertake fuch an employment: he muft be a man of 
courage, that he may not for fear of them above him , 
nor that he may pleafe them below him, he may not - 
ftep by, or beyond his duty. He may difpife the mur- 
mursof the multitude, and hemji. fay, Bene facere (^ 
male atidire regium e(i,Seneca. It is the property indeed^^^^^^, 
of a noble Spirit : for If you lhou!d chufe now a weak- 
hearted man, one that is not able to encounter with 
difficulties , but is afrwiid of the appearance of every 
danger, when any oppoluion prefents it felf, his heart 
failech, and he will be ready to turn with every wind -, 
you have feen woful experience thereof ; therefore I 
fay , the next thing, as to bcr a man fearing God^ fo in 
the next place , let him be a man of courage ^ a man of 
ftrength and r.efolution of Spirit. 

/ ' Hhh In 



418 'tl^^ duty and dignity of 'Mckgijlrates. 



. In the third place •, Ice him he 4 man af truth : cbufe 
men of truth ; that is, not only men that love the 
iruthesof God, and are vdimt for the truth Ur^on earth 
in that refpcft^ but men that love truth in jrudgement .• 
men thar love to exectUe true judgement ^ as the expref- 
fion is^ My Beloved, a falfe Judgement is alyeta 
Authority, and therefore the greater tranfgreflion : I 
fay a wrong Judgement is a lye to Authorityjand there- 
fore the greater tranigreffion .• t here is a great deal pf 
Art not only in finning, but in concealing, Mic^hj. 3. 
So they wrap it up •, fometimes the forgery of a witnefs^ 
fomeiimes the lubtilty of a pleader , there is a mift ca(t 
before the eye of the Magiftratc : and truly by this, 
means many times, wrong judgement proceedeth from. 
him ; which now if he be not a man that loves truth ,. 
lie will never be diligent to fearch out the "c^ufe,^ 
and therefore that is the third thing : Chufe men of 
Truth . 

And then in the laft place , Let them be men h^i)i^ 
covetoufnefs : hating covetoufnefs ^ not only hemuft 
not be a covetous man, butmuft be a man that hateth 
covetoufnefs : Certainly my Beloved, /^/^4f manthdt 
is greedy of gain^ mlltranjgrefs for a morfelof bread -^ the 
pooreft circumftances will turn this man out of the 
way of Judgement-, a gift hlindeth the eyesy Deut, 16.19. 
truly, the man cannot fee with his own eyes, he 
cannot fee with the eyes of the Law , nor he cannot 
pronouuce the Sentence of the Law: furely men will 
never take care for the publike profit, fo long as their 
eyes are fet upon their own private gain-,it wasanold 
SahUn, obfervation of Salvian : Dives potefias pauperem facit 
Rempuhlicam ^ a rich Magiftrate commonly makes a 
foor Common- wealth -J who make it their bufinefs to 

ferv^e: 



The duty md dignity of Ma^iflrata^ 4 1 9 

ferve themfelves upon ic. Therefore in an efpecial 
manner thefe are the directions I give you, and I lay ic 
upon your confciences in the mme of the Lordj that you 
make choice of fuch a one, and that will ferve for thofe 
high and glorious ends that hath been mentioned to us, 
to[t4pfort and to unite the hnildin^ : by this means ( my 
Beloved ) the Lord fliallbs with them , and with you 
in their Government: and by this means, your City Iha/i 
be called a City of right eoufnefs , a faithful City. And fo 
much now fliall ferve for the opening to you this firft 
branch of the Text , how t^fupfm, and unite. Let us 
look up to God for a blelling. 



Hhh 2 Perfcd 



^ 



I 



I 



T-> 



421 





Perfed 

CLEANSING 



2 Cor. 7. r. 

Bdvwg therefore thefe Promifes ( dearly Beloved ) let us 
cleanfe our felves from all flthjnefs of the fl jl and! 
ffirit, ferfeiling holwefs in the fear of God. 

2 HE Apoftle having in the former Chap^ 

*" ter exhorted the believing Corinthians to 

abftain from all Communion and fellow- 

fhip with Idolaters : and having preffed the 

Exhortation with divers Arguments , he 

comes at laft to mention thofe exceeding great and 

precious promifeS; of which by their holy calling they 

Hbh J did 




411 



TerfeB Ql^anfing. 



did partake in, -v^r. i5. 17, x8. having therefore thefc, 
he»^M}WS them to look upon them either as means of 
hStihefs , or as motives to perfecting holinefs in the 
fear ot God. Firft, as means of holinefs-, the whole 
word of God is operative , and doth produce real 
^ffeifts : / [feak the rvord faith Chrifiy but mj Father in 
heaven doth the works ^ loh. 14. 10. therefore not a word 
fpokcn , but the word written^ Heb. 3 • 8, p. leavmg up- 
on the foul anfvverable difpofitions, not barely an in- 
forming, but n trmsformingword^ 2 Cor, 3. 13. ^ word 
ingrafted : the change of the ftock into its own nature: 
not a tranfien t , lames i . 2 1 . but ^;^ abiding word^ i ?et. 
1 . 25, if you receive thefe promifes aright , they will 
thus make you partakers of the Divine Nature^ 2 Fek 

4.4- 
C^m^ron. HoHneft here, as Cameronhath intQrpiiQZQd^ad modum 

treaturd^ &c, in bleffednefs hereafter, having fuch pro- 
mifes that will transform you, -A/^/^/^. 11. $. the blin^ re- 
ceive their fight ^8cc. and the Goff/el is preached to the poor: 
ivAyyihi'.Qvnu, the poor are Evangelized : that is both to 
the poor is the Gofpelpreached,and the poor receive the 
Golpel 5 and be transformed thereinto, the poor are 
Evangelised '^ therefore cleanfe jour felves^perfe6iing h- 
iinefs. 

Secondly, As motives to holinefs, and that confider- 
€d three waies : either, Firft, As an honour put upon 
a man*, and dignity fliould en gage a man to duty ; mon- 
ftrofa res eflgradus [ummns , ^ animus Infimus : Nehem, 
;^. 1 1 . Dan. 4. 1 J. therefore having fuch promifes , let 
us cleanfe our felves^ and ftand upon our dignitie, as 
they did. Secondly, as in: affurance that whatfoever 
Codpromifed hewillalfoaccbmplifli-, f6t omefr^' 
fffifjum csdtt in debitHm\t\\^i^ioiQ^Matth^ 10. 7. it is faid 



^erfeEi Ckanfing, 421 



there, he mllferferm his trnth to Jacob, and his mercy to 
Abraham: The promifes (it is true) their ground is 
now in fieri ; but it is truth ir^ faBo (ffe : furely there- 
fore faithful is he that hath fremifed and rvsll alfo do tt. 
Having therefore fuch promifes, let us cleanfe our 
felves, ^r. Thirdly, as rewards-, for fo it is true^moft 
of the promifesare rewards for fervices going before : 
and a; the Lord in his punifliments doth ufually punifli 
fin with fin: fointhe waiesof mercy he doth ufually 
reward grace with grace : to him that hjithjhall given : 
for re ffefcciffe mcrcei e/f-^and knowing that a godly maft 
defircs no greater reward ^ bnt even that which comes tn 
keeping the Commandment ^^ and the Lord doth propor- 
tion the reward unto the work : he will reward every one 
atcording.to the works Ixre : For as hereafter in glory, fo 
he doth i;: in the life that nav is > anfwerable to a mans 
fervice in reference to the promifes, fuch (liall there- 
ward from the promife be : For he will not forget any of 
the works and labour of Love , it [hall not be in vain in the 
Lor A, Having therefore fuch promifes^ tet H:S cleanfe our 
felves,S>cc. . . 

Here then is. nrft a duty 'prcffed , which is perfeft 
fanftifi cation, vvhich confifts of two parts, i . Perfect 
cleanfing. 2, Perfedholinefs. 

Secondly, here is the means and motive unto both 5 
fcnftifying truths •, Having' fuch promifes •, fecondly-, 
fan(5lifying graces-,/;; the fear of God, 

The Obfervations that might be gathered are di- 
vers, as ; 

Firft, Sin Jifilthynefs •, that is, Firft itincludethin it^^, 
all loathjom evil •, there is malum turpe, as well as malum 
^ifte. Secondly, it is fo inits efTence^for it is in the ab- 
ftuft : (^ abflraifum d^notat ejjentiam^ 

Second* 



^erv. I, 



414 Terfecl Oeanjtn^, 



^ 



Secondly, it is an univcrfal defilement both of life 
Objtrv. 1* ^^^ ^pjj.-^ . j^ -g ^j^ over-fpreadiag leprofie, fo that men 

have not only fielhly msmhers ^ hut S-Koficfhlj minds y 

2 Col 1 8. Fairily ^uft up hi hisA^fhlj mind. 

oh^'trv. 3. Thirdly, this univerfal defilement remains ina great 
meafure, even in thofe that have believed through 
grace-, they muft clean fe themfelves alfo •, they have 
not already attained, neither are they alfo perfed, ?htU 

3 12. the ^po (lie faith , Not as .though I had already attain- 
ed ^ neither was already perfeB^ &c. But I (hall pafs 
thele by. and pitch only on thofe things which the 
Apoftledoth in thefe words mainly intend .* which is 
toprelsthem to perfect fandification, having promi- 
les maJe unto them of the great perfection: 
the Dodrinc which we fliall therefore fpeak ,is 

. ^ this. 

n n ;«. As perfeft holinefs hereafter ihiU be the Chriftians 
Crown, lo itrivmg to perfection here is the Chriitians 
duty - p erf toting holinefs in the fear of Cod^ 

Here I will Ihew you two things. Firft, what holinefs 
is / Secondly, what perfection of holineft is , and fo 
come to prove this point. Firft, to begin with the 
firft : WhathoUnefsisr' The holinefs of God being 
abfolute and independent as all his other Excellencies 
are^cannot as I conceive confift in relation^but muft be 
^ an abfohite and pofitive thing .• which I conceive to be 
nothing elfe but the purity of the divine nature.- but 
now holinefs in the creature being a dependent excel- 
lency . having its principle from another, and its pattern 
in another, that is in God, and in the Law ; it muft 
confift in conformity unto another, as the truth and 
goodnefs of the creature doth : fo that ,th^ holinefs of 
the creature is nothing elfe bat a conformity of the 

creature 



cieature unco the purity of God , inanifefted in his 
Law. I do not fay the holinefs of God as in himfelf , 
but the holinefs of God as in the Law : in conformity 
whereto the holinefs of the creature doth confift. Be- 
fore the fall, the holinefs required was only pofitive^ 
confiding in a conformity to the duty commanded : 
but fince fin , there muft be a cleanfing from the fins 
forbid : it was before only a conformity to the precept, 
but fince it isaconformity to the holinefs of Godia^ 
the prohibition alfo ; fo that as in the Juftification 
of a finner, there is more required then was required 
to juftifie the Angels, or ^dam in innocency •, not only 
a doing the^ duty,but a fuffering the curfe .• fo in the 
fandtification of a finner alfo, there is more required to 
make us holy, then there was to make ^^4«> holy : It 
is not now barely 2i creation of the new man^ but aUb 
2imortificationof the eld y and a deftroying of the bod'^ 
of fin-^ not only fandifi cation and dedication to wh:it is 
holy, but a purification and feparation from what is un- 
clean : therefore here the Apoftle fets down both [ 
parts of holinefs-, purification and dedication, a cleanf- 
ing of 4 mans f elf from all jilt hjnejs^ and then d ^erfeii- 
ing holinefs in the fear of God, Secondly, the perfection 
of holinefs therefore confift s in three things, i. Fcr- 
fe^iogradus •, when corruption is perfectly cleaafed,and 
all filthinefs, and in all degrees,and in all faculties, both 
of the flelli and of the fpirit. 2. Ferfectio cffenti^e : 
when grace hath attained its full pitch unto which it is 
appointed-, themeafure of the age of the flature of Chrtfls 
ffdnefs to all might in every grace and every faculty.^ 
3. Pcrfcffiooperationis : when thofe perfed graces have 
their perfed works as the Apoftle fpeaks, ^amcs 1.4. 
L^t patience have itsperfcif work •, that you may be per- 



lii tecr. 






/{i6 



^erfeB Clcanfmg. 



feet and entire^ wanting nothing; fo that the point 
hath in it thofe three branches. 

Firft, perfect purification, which ihall be hereafter 

our glory is in this life our duty .• in that every one 
that IS m h:iY of the fromife^ is to furge himfclf from all 
filthj'/iefs : aud this perfection of purification confifts 
in three particulars. Fir ft, in being purged from all kinds 
of fin, all filthinefs. Col, 3.5, Mortifie therefore your 
members which are upon the earth Jornkation^ uncle annefs^ 
&:c,Now the lufls ofthejieflj^the luffs of the eye, or the pride 
ef life , can be difpenced with-,neither fins of ignorance, 
or fins of knowlede ; fins of omiilion, or fins of com- 
million •, neither in thought, word or deed : nay it fhall 
rife fo high, that a man iliould ftrive not only that fin 
might not rife, but that fin might not be •, anfwerable to 
that prayer of the Apoftle, / pray God that you done 
evih 2 C(/r.i j.7. When a mans labour in purging holds 
correfpondency with the purity of the Law : and is of 
equal latitude .* thy Law faithD^iVid^is very pure ^ thy 
Commandment is exceeding broad ^ PfaL 1 9 . 40. c^ i/, 9^. 
when a man hath an inward principle of purity anfwer- 
able to the exact purity of the Law, and as broad as the 
Law, that a man hates every falfe rvay : / was alfo upright 
before him, and 1 kept my f elf from mine iniquity : becaufe 
jt is the ftumbling block of their iniquity y PjaL ip. 28. 
pfaL 18.23^ E\ek, y.ipT^econdly, trom all degrees 
of thofe kinds of fin / fo to be cleanfed, as that he may 
heprcjaitcd not having f pot or wrinkle^ oranyfuch things 
bit 1 1 hat he mrj he holy and iv it bout blcmifh , Eph, 5.25.27. 
whenaman doth finve,'-'^-'^-?''-'^.' not only to purge, 
but to pull out the old Leaven^ that a man may be in all 
things a ne:;v lump^ i Cor, 5. 7. and this is required not 
poly that a man iLould not lie in rvickednefs as the 

world 



** ^ ■ I ^« ■ ■■ I ^ II — mm ,mm l»^mma»MI ^M I ■ IIW^IM— i^^ ■ Mi ' A - 

^erfeH Cleanjing. 427 



word doth, i^oh.'^.ip, that is to be wholly in the 
power of the wicked one^^s that phrafe , '-*«' t^ tt^^hj w, doth 
import .• but alfo that a mm keep himfelf unfpotted of tht 
world 5 not a fpot of fin (hall be upon him : fin fliall not 
feize on him in any dcgeee, ^ames 1.27. he keeps him- 
felf nnf pot ted from the world* Eph 5.3. htttformcatton^ 
uncle annefs and coveteufnefs , let it not be once named 
among joh as hecometh Saints. And fee how a godly 
man is defcribed in reference to the leaft defilement 
of fin, /p. 35.15. he deffifeth the gdtn of opprefsion, he 
fhaketh his hands from holding bribes^ andjloppeth his ears 
from hearing bloody and fhutteth his ejes from feeing evil ^ 
he keeps himfelf that the wicked one toucheth him not 5 
lloh. 5 . 1 8. he mzy ytaffufimplici : and fo he did Adam^ 
and fo Chrift alfo, and a man cannot avoid it •, but not 
ta5itt qmlitativo , as a load-ftone toucheth a knife to 
leave an impreflion of its nature, to enable it to draw 
Iron : as it doth to leave an impreflion ot the fame evil 
and devihllmefs that is in him : fo he that is born of God, 
keepeth himfelf that the wicked one toucheth him not. 
Thirdly, andthat in the whole man, when a mans purg- 
ing reacheth to all filthynefs of the fleih and fpirit , 
when a man makes it his bufiuefs to have his heart 
cleanfedas well as his hands, Umcb 5.8. hate a corrupt 
mind 2L%w't'\ as an unckan convcrfation: the wills of the 
fie I , as ivell as the lujls oftheflcjh : to h.ive a mans con- 
fcience purged from dead works ,:is well as his wiks^Hcb^ 
9. 14, Ly^nd put off the old man together with his deeds. 
Col. 3, 9. when a man puts off' all his fit hj garments • 
will not leave arag behmduponany part, Zach. 3. 4. 
when a mans care is that his Spirit and foul , as well as 
his body^ may be preserved blamelefs unto the coming cfihe 
Lord lefus^ i Thef, 5.23. this is the perfection of purifi- 

I i i 2 catiojii, 



428 TerfeSl Oeanfwg. 



cation^and wefeeit enjoynedin all thefe particulars- 
and he that ftiives unto this 3 he dothfnripe himfelf^ even 
as Cod is fure^ i hhn 3.3. 
Rtafons, Now the reafons of the point, to mention fome of 
many that might be brought. 

Firft, becaufe of the filthynefs and fprcading na- 
ture of all fin. I . Becaufe of its filthy nature, it is an 
6 fen Sepulchre i and the flink thereof, Rom. 3.13. Ezek, 
24. 1 1 . it is afcum^ it is a ^uomit. 2 Pet^ 2, 20. it is dmg: 
Nay to exprefs it to the higheft, it is, pvmi/cL rviK^Ki-^f^ 
the 'very excrements of naughttnefs •, fo that if there could 
be any thing worfe and more filthy then naughtinefs it 
felf, that is fin : lam. 1.21. Wherefore Uy apart all fil- 
thynefs andfuperfuity of naughtinefs^ &c. What ever is 
loathfomin the world, it is all too little to give names 
to fin : and if fin befo in it fclf, if filthynefs in its cf- 
fence, then all the parts of it is filthynefs .* and though 
there be but the remainders of fin in the godlyjyet this 
is their nature-,for every fpark is of the fame nature with 
the fire : and every drop with the water , becaufe it is 
corpus homogeneum , fo is the body of fin alfo. Se- 
condly, and it is not more filthy then it is fpreading : 
therefore it is rottennefs , J fa. i. 6. from the fole of the 
foot to the head^ there is no fcundnefs in it ^ it is 4 leprofie^ 
4 gangrene^iTtm. -^.^f/m^the plague : the moft infe- 
ctious difeafe, 1 King. S,'^S.itisapoifon.^ Eom. 3.13. 
and therefore fo long as any remains, fo long there will 
be a continual infection : if a man hath but one lull in 
his foul, this will fpeedily conceive and bring forth all 
fin.; for the birth of finismonftrous, it will not only 
bnng forth lufts after its kind, but lufts of divers, nay o^ 
a contrary kind^ccvetcujnefs is the root of aU evil^ l Tim» 
6. 1 0. if there were but that onelufl in the foul, all fias 

would 



^erfefl Cleanjt7ig. 410 



-•— V 



would grow out of it^ even its contrary corrupti- 
ons. 

Secondly, Becaufe Chrifthath perfectly bought off 
all fin , in every kind and degree, and he is as well a 
foHrJtainforthefilthtnefsoffinterpafljh^Zach. 13. 1. as 
4 5^4 for the guilt of fin to drown it, Mich, j, 19, And 
to this end, he gave himfcif that thou might ejl he mthoiit 
fpot or wrinkle ^ or arijjuch things Eph, 5. 25,27. And 
Ihouldnota manftrivetoha\'eallthe price out of the 
blood of Chrift ? confiderthe perfect cleanfing was 
the price of blood ; it is a great undervaluing of the 
blood of Chrift, and not the leaft pitch of propha- 
nefs, not to feck after that which our high Prieft hath 
purchafed at fo dear a rate^ fliould it not grieve man to 
fee luft poffeiring that which he fo dearly bought ? Im- 
pus hasfegetes ? Nay let the Spirit of Chrift come and 
take a full poffeftion of what he hath purchafed. I 
might mention divers other reafons which will be 
brought in to the anfwering of this Objecti- 
on. 

This is to put men upon feeking impoiTibilities ^oh'-ertlon. 
which was never promifed, never attained , but as we 
know in part, and prophefiein part, fo our grace is but 
in part, and our purification in a meafure : who can (ay^ 
1 have made my he Art clean ? I am pure from my fin "t 
Nay thebeft men have thofe fores running upon them, 
and therefore have need of the halm of Gtlead ; the beft 
are clad with flthy Garments :2ind need that the Lord 
ftiould [ay^Take away the filthy Garments^ and I wilicloath 
you with change of rayment , it4: in Zach.. 3. 

Firft,perfe(5l purity is commanded both in nature and AnfWir,. 
life ; the Law condemns each uncleannefs with a curfe 



xio ^erfeH Cleanjtng. 



f him that continues not tn all things^ Gal. '^. lo. which 
are written in the book of the Law to do them-^ neither did 
Chrifl; come to aboliih the Law • but a juftified perfon 
is as ftridly bound to the Law for duty as ^^dam was, 
though not with fuch evil confequences : he is bound 
under danger of con trading fin^though not under danger 
of concurring death: he that came to redeem men from 
fin, -did never come to priviledge men to commit fin: 
he that was made a ct^r^e for fin , never came to be a 
cioak tor fin: therefore^ Mat. 5. 18. Chrijl faith^not a 
title of the Law [hall pafs. One obferves , th^at the ex- 
preflion notes Ah[olutt(simum legis complementnm : 
the Jews fuperftitioufly conceived , that there were 
ftrange myfteriesin every point and prick in theletter of 
the Law : Chrift faith^ I am fo far from deftroying the 
Law in regard of duty, that if the fmalleft letter, and 
the leafi: tittle of the Law had fuch hidden myfteries in 
it as you teach and conceit ^ yet every fuch title , 
and the myfteries therein fliall be fulfilled and perfedly 
laccomplilhed : for this perfeft purity we had in Jdam^ 
Eccl.7»2p» God made man upright^ hut he fought out many 
inventions • our inability to obey , doth not take away 
Gods authority to command :and therefore he requires 
not the {^mtdutj only, but the (am^ power. Luk. 10.2 j. 
Thou [halt love the Lord thy God with all thy might: that is 
notythou flialt love him with all the ftrength thou haft : 
^nd thou ftialtrefift fin withal the ftrength thou haft : 
but with all the ftrength that I have given thee, and 
which thou waft to have : fo that the ability comes un- 
der the commandment, as well as the duty-, and there- 
fore want of ability to refift fin perfectly, is both thy 
fiti and thy puniftiment. Secondly, Becaufe God hath 
coimn^i^ded abfolute perfection ^ to be perfectly freed 

from 



T^rfeSl Clemjing, ^n 

from fin ; therefore the godly have prayed for it : Chrift 
taught them fo to do^ Matth,6, ii*And deliver us from 
eviLPind Paul, 2 Cor^i ^^jjpray God that yot^ do no (viL 
Heh, 13. 21. The God of fcace mdkejouferfcct tn every 
good work to do hU will ^ the God of peace fanctific joh 
throughout •, and 1 pray God that your whole [pint ^ fo ul and 
hody^ma) he kept blamelefs^S^c. i Thef. 5.23. for I con- 
ceive, that tne whole will of God is the ground of 
prayer, if we ask any thing according to his will^ he hear - 
eth us ^ Joh. 5. 14. therefore the precept is as well as 
the promife-, only the precept requires perfection , be- 
caufeitis the rule of obedience required under the firft 
Covenant , though not made fubfervient to the fe- 
cond : but thepromifeis not of perfection here, be- 
caufe it anfwers only to the grace which the Lord in- 
tends tobeftowin the fecond Covenant. I know that 
theie prayers of tr.e Saints were never fulfilled here, 
but the beft men have departed hence have fouls im- 
perfect^ much wanting of this purification: perfection 
is referved for time to come . H:b, ? 2 . 2 ; . And to the 
fpirits of ju(l men made perfect , that is only in heaven ; 
yet fuch prayers and endeavours be not vain^, and all 
fuch drivings after perfection is not to no purpofe. 
Firft , becaufe here a man manitefts his difpleafure 
aginft fin , and his love to the Comimandment : and 
though he hath brought upon himlelf a miferable 
necefsitvof finning, yet notwichftandin^ the evil that 
he doth he hates, and therefore cryes out, oh imferdhle 
man : Who jhall deliver m: from this body of death ? 
Romq. 1 5.24. Secondly, hereby aman maniiefteth the 
abundant fincerity of his heart towards the Lord 
Chrift ; That he would not only not have fin to raign , 
but aifo that it (liould not be •, that not only his waies^, 

but 



4p <Perfea Cleanftng. 



but his nature alfo ihould be conformable to the Law ia 
all things / and not only that Chrift fliould rule, but 
alfo that he fliould rule in him without refiftance and 
controul ; he would not have the Kingdom of Chrid 
amongft his enemies here, but over his enemies : that 
everj thing might be brought into fubje^ion^ 2 Cor. 10.5. 
That he might tread every enemj underfoot^ I Cor . 1 5 . 2 5 . 
Thirdly, hereby a man doth his duty in ftriving to 
perfeftion, ?/;//. 3.12. Work out your falvation Phil, 2.12. 
na.-n^ycL(i!r^\^ rem rudcm (jr infer mem expolire : and fo by 
doing his duty he makes his heart perfed with the 
Law, even in the impel feiilion of his obedience: for 
the Lord accepts the will for the deed.* the duty be- 
longs to us 5 thefuccefs to God : and he takes it ex- 
ceeding kindly that men fliould be willing^not only to, 
buCjbeyond their power, 2 Cor.S,^, Abraham did his 
duty in praying for ifmad^ aud the Lord did gracioufly 
manifeft the acceptance of his perfon and prayer, when 
he did deny the particular requeil: he asked of him. 
Fourthly, Though fuch prayers and endeavours be not 
anfwered in perfedion, yet thii^y fhall beanGveredin 
degrees-, and if God add but a further degree , it is 
not loft-, for Gods ufual manner is to make one mercy 
to his people an anfwer to a former prayer , and an en- 
couragement to beg a further mercy : and it is not in 
vain if Godinany degree^/T'<f 47^^;^ his hearts defire ^ 
and do not den) him the retjuejl of his lipSy pfal. 22. 2,3. 
for asformeriy Prophefies Vv^ere truly fulfilled, though 
by degrees / io prayers and endeavors are truly an- 
fwered, though but by degrees, yet fo as ftill an anfwer 
in a degree isafure pledge that God will in his due 
time fulfil all our petitions. Fifthly, thofe prayers and 

endeavours are not loftj which are for things not to be 

accom- 



^erfeSl Cleanfmg. 43 r 



^ccompliflied in this life: for as Chrifts righteoufnefs 

is ancvcritjling righteoufnefs^ becaufeit /"/ offered unto 

God l?j an eternal Spirit^ Heb. 9. 14. fo I conceive the 

prayers of the Saints being facnfices unto God , be- 

caufe they be offered with publrck intentions, and by a 

publick and eternal fpirit,are eternally accepted, and of 

an everlafting efficacy, though after a mans death to be 

accompliflied in this worldjOr in that which is to come. 

David puts up a prayer by the fpirit againft J^udas , 

FfaL 69. 83 p. and it took effeft upon him many hun- ff^^-*^^ 7Sf^ 

dred years after he was dead, and had feen corruption, 

God hath promifed to bring forth Judgement to victory ., 

andtofr.efent youmthotit ffot or wrinkle : your prayers 

and endeavours-, for this (hall addto your glory : and 

thefe promifes fliallbe accompliflied in the Lords time : 

.and then your names fhall be recorded in thofe mercies, 

as thofe that were co-workers with God^and preparing 

your own glory here for hereafter .• and then you 

ihall rejoyce in them not only as Gods niercies, but 

alfo as an anfwer to your prayers ; all the prayers of the 

godly jare not for prefent fruit, yetfo as they bring a 

harveft many years after 5 and then when it comes 3 a 

man hath the fweetnefs of the mercy, and the anfwer 

of the prayer, all come in together: if the Spirit that 

indites prayers doth fo here in this life, howvvillitdo 

hereafter when he fhall dwell in a man for ever without 

grievance 1 how will a mans joy be great,when his joy 

fhall be asthe joy of harveft ? oh how full will a mans 

joy be then I ' 

Let it therefore ftirus up to the pradifeof this duty, t^*. 
which is here exhorted , and that is perfeff cUdyjfmg : 
And now to awaken us to it the more, I will give lome 

Kkk ^ Rules 



'^ " " ( perfea Cleanfmg. 



Rules by which men may judge, that they have great 
need of this exhortation^and that the workof cleanfing 
is very imp^^rfed in them : Confider thefe fix particu- 
lars. 

Firft, To fin much againft knowledge, is an argu- 
ment of a very unclean fpirit , whether it beagamft 
principles, as Rom^ i. ult. Who knowing the Judgement of 
Godythat they which commit fuch things are worthy ofdeathy 
mi only do the fame ^ hut have pteafifre in them that do 
them : or againft repeated admonitions, as ^ndas and 
Pilate did : or againft the fecret inftrudions of a nfians 
ovf n confcience, the chaflifementof his reins , as Ddrim 
and //^r(?<j/did againft John the Baptift , Mark. 6. 22. or 
againft truths profeffed, as Saul againft Witches: and 
truths gloried in, as the Apoftle faith. Thou art called 
alcfp^andmakejlthy hoaJiofGod^andglorieJi in the LaWy 
through breaking the Law diflwnoureji thou God< 

Secondly, The more fpeedily luft takes away the 
man, the more unclean that man is •, therefore the ex- 
preflion is, A man Joon angry ^ Prov. 14. 1 7. J man of a' 
hajlyfpirit^ BccL 7. 9. but on the other fide> a man of 
mderftanding^ that is,a holy mortified man, is of a cold 
fyirit \ fo that though the fire of corruption blown long 
by Satanmay kindle at laft, yet it doth not fpeedily , 
becaufe he hatha cold fpirit, not a Gun-powder difpo- 
fifionuntoevil,Pr^'L'.7. 22. as foon as the harlot m^ade 
the motion,it is faid,//^ went after her (Ir ait-way : or Im- 
mediately without any more ado, ^c. And as it argues 
a heart the more perfeftly fandified,when it is fitted for 
ikvery good work^ Tit. 3 . i for any honourable ufe *, fo it 
argues a heart more exceedingly unclean when it is fit- 
ed to be ufed by Satan in any evil work, when the- 
heart is prepared as an Oven fit for any BatcJ^,//^/. 7.6^ 

fit 



\ 



^erfeH Cleanjt7ig, 41 j 



fitx.0 he led caftive at the will of Sdtarij 2 Tm.2.26. And 
the truth is, that makes a man ftubbl^ to judgement , 
becaufe hehathbeen ftubbleto finfirft .- and there- 
fore luft in a mans heart is not only compared to fire 
amongft men that muft be fed with fewel , and fo it 
fooner burns ; but it is a fire that feeds it felf without 
fewel , and therefore called the fire of hell , lames 
S. 6. 

Thirdly , the more fin paffeth through the whole 
man without controul^the more unclean the heart is-, as 
in the performance of duty, the more the foul is fub- 
dued to the duty, and every thonght hrottght into [uhje^ti- 
on^ 2 Cor, 10. r: the more fan^tified it is : fo on the 
contrary,the niore the heart is fubdued by a luft , and 
the lefs refiftance it finds, lude 1 1 . il^-xy^mo v. So Ezek. 
16. 35. Thy filthynefs was poured out toaUthy Lovers: 
whenfliame^whichisadoom to fome mens lufts pre- 
vails not : when checks of confcience , thoughts of 
death and Judgement, keep not mens lufts from over- 
flowing, 2 ?^/. 3.4. it lliewsa heart exceedingly de- 
filed. 

Fourthly, the more unfatiable mens defires are in 
the commifsion of any fin, the more unclean the man 
is ; Hah. 2. 5, 6. Nebuchadne\ar for his covetoufncfs 
\s com^iXQ^ to a Drunkard for his unfatiablenefs •, for 
none cal fafter for wine ufually then they that have had 
too much before: it is with greedinefs. Efh.^. 19 who 
being f aft feeling have given themfelvts over to work all 
uncleannefs^ i Pet, 4. 4. with greedinefs, excefs of riot y 
wherein thej think it ftrange that you run not wjth them to 
the fame excefs of riot, Ifa. 5. 14. As the grave ^ and ai 
heS they weary them felves, lerem.g. 5 the members are 
weary in obeying, when the Law of the members is 

Kkk 2 never 



■r ■' - •' ■ 




TerfeEl Cleanfing. 



never weary exacSing ; Balaams lull was too fwift for 
the very beaft, and mens kfts are often too vaft for 
their vveakned and tyred ability to ad them : therefore 
rhey load themfelves with thuk clay^ Hah, 2. 4^ 5. 
enough to load them, butnot to iatisfie them, 

Fiithly, the more provifion a man makes for lufts 
before, and the more plots he hath going to accomplifli 
hislufts, the more unclean that mmis^Rom. 13. 14. As 
ludas fought opportumty to httraj Chrifi , Mat, 26.16. 
And [ome do provide themfelves of nets anddraggs before 
hand to catch men^ as Hah.i. \6 Hofj. 5. and 6. 7. 
jhij have made ready their heart as an Oven : it is con- 
ceived to be fpoken of the Princes of Ifrael under 
fome Idolatrous King : the hearts of Ac PrinCes and 
the Gounfellers were ready as an Gven / they had pre- 
pared themfelves to receive and bring in any wicked- 
nefs, or any Idolatry, and they were ready to bring the 
people intoit^and they had iheir Agents went about to 
leaven the people that were not all of that mind .* pre- 
fently^in the mean time it is faid, the Baker , the King 
fome fay, or elfe they that had the fpecial hand in this , 
he fleeps not at night, but he obferves how the plots 
take, and where the lump is leavened, and the people 
prepared to entertain the innovations that he did in- 
tend to bring in, and if they mifs an opportunity of fin^ 
nmg they be forry for it, 2 King, 5.20. 

Sixthly, andlaftly , The more luftdoth difturb a 
man in holy duties : it did ihew indeed that Blyes [ons 
n>ere fons of Belial, that lay mth the rvomen at the door of 
the Tahernacky i Sam. 2. 22. It argued that Zimry was 
defperately let tifon evil^ when in a daj of humiliation he 
durfl bring a woman where all the Congregation were 
humbling themfelves before the Lord. So for a man 

ta, 



-h- 



— - -■■- -■ — - \ I I m^ 1 mmni ■ 1 — ri — i i ~ 

^crfeSl Cleanfi?ig. 457 



to lead a luft through the whole foul in the fpecial pre- 
fenceof God in his Ordinances , flicws a veiy unclean 
fpirit-, if the heart ef the people go after covet oufnefs when 
they are hearingy £^k, 33. 31. and after vainglory in 
frayer^ Mat 6. $. for if ever grace have the advantage^ 
it IS then when a man ftands before the Lord-, and that 
fin bear it down at beft duties, it argues that lull is ex- 
ceeding powerful in a man, and he is exceedingly un- 
clean. 

Now for fome rules to judge of the perfedlion of 
this work 3, how a man comes neerer to it^ takethefe 
five. 

Firft,The more clearly a mandifcerns, and the more 
fully his heart is affefted with fpiritual fins , the more 
clearly he can difcern them -. for as all fins proceed from 
darknefs, fo every fin encreafeth darknefs •• the more 
unclean any man is , the more blind he is : therefore 
PW could not only fee Satans pitched battles againft 
him, but ^^vo;v-^r; ; j Cor, 2 II. the (Iratagems and 
ambujhes that he ufed .* not only the temptation it felf, 
but Satans plots and purpofes in tempting ; the depths 
of Satan ^ Rev, 2 . 24. And the more he is ajfted:ed with 
them, the more bitterly he doth condemn them , and 
mourn for them, as David {ox his hafe dejection^ Pfal, 
42. II . his carnal confdenceinthe creature ^ PfuL 30. 6, 7. 
his fecret grudging at theprofperity of the rvicked^PCi\,j 2 . 
21,22. hgmfor his hrutifljnefs, in regard of fpiritual 
things, Prov. ■^0.2. Surely 1 am more hruttfl) then any 
man^ and have not the under (landing of a man iHezekiah 
for the pfide of his hearty 2 Chron. 32.26. for as a mans 
graces grow more and more in the new man inwardj 
in the old man fo will his lufts and temptations be .• 
and therefore they that be ftill exercifed about outward! 

Kkk 3; and' 



45 8 Terfea Ceanfing. *■ 

and bodily lufts^it argues a fmal meafure of cleanfing in " 
themibut the more a man confiders that God tsa Spirit^ 
& his eye is moft upon the Spirits of men^Sc that thefe 
defiling lulls before God make him moft like unto the 
DeviljVvhois //? ritual rvickcd/ufs^cind hefaith^My iioufe, - 
and land, and eftate is worth fo much^hj my h:art is no- 
thing 'ivorth, Prov. lo. 20. for confider if it were with 
me as with Maxi-menius and fomeof thofe Eo/ztan Em- 
perours^ through their exceeding gluttony their bodies 
bred vermiiie continually-, how loathfom fliould it be 
for you to tbinkjand to have rcafon ib to do:'but I a?n 
a 7n.in of cl corrnp mind_ i T:m, 6. 5. and that continu- 
ally breeds vermine, and will at laft the vporm that nc^vcr 
dj3s^^ and this makes a man loath and abhorr himfelf ^ it 
is a good fign of a cleanheartf 

Secondly, The more a man h^ates and is afflicted, and 
g05 mourning, for not only theraigning but the being of 
iin^asit was with the Apoftle, that fin had never rebel- 
ledjthat it had never led him captive^yet his body of death 
makes him miferable^ Rom. 7. 24. the very being of it.* 
when it is with a man in regard of fin, as it was with le- 
profiethe Type 5 Z.^^;. 14. 44^45. When they had [craft 
about it, and carried otit the diijl^ then they fhall fweef it 
again-^ then if it break forth again the houje muji he pluckt 
down : So when a man hath done all he can by remo- 
ving the duft, and by carrying out the rubbiih 5 and yet 
luft will fpread, then to be contented, and dcfire to 
have the houfe diflblved^ the houfe of nature, that the 
building of fin might be deftroyed, 2 Cor. 5. 2. 
it is an Argument of a great meafure of puri- 
ty. 

Thirdly, The more fpeedily a mans heart is awakned 
to turn CO God after finning .• it was a fign that Davids 

heart 



■ • ■■ ■■ ■ - ■- ■ ■ ■ ■ ■ I .-> 

^erfeH Chmftng. 4?^ 

heart was in a clean frame, when his heart fmete him , 
affoon as he had cut off the lap of Smls garment^ i Sam, 
24. 5,6. and of Pster thn immed/ately he went out and 
rep bitterly^ Math. 26, ult. The firft note was , ihat a 
pure heart keeps it felf, that the wicked one toncheth him 
not : but the fecond is fpeedily to return. and cleanfe a 
mans felf after falling .* Davids heart was in a defiled 
frame, that he could lie well nigh a year in the fins of 
Adultery and Murder, without repentance .• the heart of 
a man is afountainj Mat. 12.35. that preferves it felf 
pure and in its firft glory as a fountain doth-,but if mudd 
do at any time enter into it^it will be continually work- 
ing of it out .* and it is as truly an argument of purity as 
the other / and when a man repents^that will alfo afflict 
him, that God was forced to ufe fo many means with 
him before he could be brought to repentance^ that £- 
fhraim bemoans, ler. 31.18. 

Fourthly, The more jealous a man is of himfelf up- 
on every occafion. Mat. 26. 22. How far am I guilty ia 
this fin ? Is it I Lord ^ 

Fifthly, Thelefs a mans heart is affected , and the 
lefs he is taken with worldly things, Gen^ 15. r . Rev. 
12. 1 . Hem German a ilia Bejlia : and as Mofes and lofephy 
prefer the good of the people of God before any wprld* 
ly advantageof iheirown. ^ , 

Sixthly, T he more truly glad a man island can blefs 
the Lord that he hath been pleafedto crofs him in a 
way of finning- let God crofs Ahah and he is in a rage-, 1 

hetter meet a B care robbed of h-cr whelps ^ then meet a * 

wicked man God hath croffed in a way of finning, Pro^ 
17. 12. crofs David ia a wa; of finning, and he blefT- 
eth the Lord. At^d David [aid to Abigail, Blcjfedbe the 
Lord God of ifrael winch fent thee this day to meet me 5 ' 

and 



i ' 






440 7 (perfeH Cleanjln^ 



AndhU^edbe thj advice ^mdble(led be thou which haft keft 
me this day from coming to jht^d blood, and from avenging 
myfelf rpith mj own hand. 

The Motives thereunto are thefe five. 
Firft, this fits a man for communioa with the Lord , 
and makes his communion more clear • for what com- 
munionhath light with darknefs, Chnfi with Belial .<* aid 
though a man be godly, and fo \\'Xi\\ fellow fhip with the 
Father^ and with his f on Chrifl^ i J oh. i,6 yet if we fay 
wehavefellowfhip with him^and walk in darknef^ we lye : 
if therefore walking in darkiiefs take away all fellow- 
fhip, then the more aman walksin darknefs, the lefs 
fellowiliip he hath-, therefore thepromife toaclear com- 
munion ^is unto fuch as fe^arate t hem f elves -^ for then God 
faith^ I will receive yon '- * »^''"^^^'' a'yro7< , / will dwell in yon , 
2 Cor. 6^ 163 17. which notes clear and neer communi- 



on. 



Secondly, It is a fpecial means to be imployed, that 
God fliould ufe a maa, 2 Tim, 2.21. If a man therefore 
-purge him f elf frim thefe, he Ih^ll be a vefjel to honour^ fan- 
^ified and ?neet for the Maflers ufe^ &c. and fo Mat. 
5. 3. and Godly men be as happy in their femces as in 
their rewards : on the contraryjit is a Judgement to be 
defpifedof God,foasnottobeufed; a velTel where- 
in he takes no pleafure, ler. 11. 28. The earthen veffels 
leprous mu^fl be broken^ they are of no ufe. 

Thirdly, this will make a man ready and willing to 
do fervice^ for it is corruption that is the clog that hin- 
ders from fervice, Hd. 12. i. Let us lay afide every 
might^andthefm which doth foeajily be fet us, I fa, 6, 6, 
and 7.8. when the Lord f lith. Whom fjiall I fend f the 
i-Prophet (zith, fend me : non tardat un6ta rota •, but fee the 
contrary in Mofes and lonab •, and this makes men in all 
« ihe 



^erfeSl Cleanjin^. 44 j 



the duties God cals them unto, no longer then cor- 
rtiption is bribed^to drive heavily. 

Fourthly 5T his makes all our fervices the more fweet 
unto God, the more clean the heart is in them, A/^/, 
3. 4. Then (hall the ojferings of Judah and Jcrufalem bt 
fleafant unto the Lord^&c, Pfal/66. 18. But if 1 regard 
imq^ityin rHj he art ^God mil not hear met, the duty woald 
be mc)re iraluable in Gods account. Luke 21.3. The poor 
widdow cajlin mbrethen rhej all - becaufc her mite came 
from a purer fpirit then their great gifts : therefore fuch 
fervices of the SaintSjChrift. cals them the hon^y and 
thehonej-combe^ wine and milk : tofliewhow accepta- 
ble they are. Cant, 5.1, 

Laftly , confider the glorious motives and encou- 
ragements we have therein-,as Firft the promires,£^^^, 
47. 8. mdZach. 15. 2. Secondly, the Spirit of Chrift 
to htzfprit of burnings ifa, 4. 4. and when the Church 
is in the pureft condition, yet alwaies this fpirit is lead- 
ing her on to ipcvkttionfiilUthe fpirit and the Bride faith 
come^ Rev. 22. 17. and Chrift and the Father love the 
purity as well as the profperity of his people : and if 
we would fet faith on work, he hath promifed to mani- 
feft it^Iohn 14. 20, 21. In that day ye fl)all know that I 
am in my father : in his counfeU in his bofom«one with 
him in Majeftie and in power •, and we have the fame 
purpofes and intentions towards finners-, ayidyou in me^ 
your nature and your infirmities, you are in my bofom 
and in my heart , cloathed with me , and living with 
me:and while I live,you (hall live •, 1 dyed your death^ 
and you rofe my refurredion-J bear yourinfirm;ties,and 
you are filled with my fuliiefs ; I pray your prayers, 
and you weare my lighteoufnefs-, and 1 in joi'y not cnly 
by myrighteoufnefs tojuftifieyou, but by my Spirit 

L 1 1 tO) 



44r ^erjeii Ckanfing. 



to purifie you : by my wifdom to guide you' r 
and by my power tx)keep yoa-, and by my glo* 
ry to Crown: you .• Tou unta whom I will fay , 
Enter int-o the joy of your Lord : thefe are the better pro- 
mifes of the Gofpelv and it is the lownefs. of mens 
fpiritS) want of Chriftian greatnefs of mind , ground- 
ed upon the confideration of this, that is the truecaufe 
why Chriftians lie fettered with their old failings, aad 
out-grow their infirmities no more then they do» 



***-' •'* . ••i*,'^ • f^ »■- *^,-, ,;*«^*'*-'*^»* 



A 



II I « > 




443 



Set Ti 



imc 



FOR 



lud 




ement. 



J E R. 8. 7, 

The Stork in the heaven knorveth her dpfomted times , 
/W the Turtle an^the CvmQ, andthcSwAlowob- 
ferve the time of their coming •, hnt my people knotp not 
the Judgement of the Lord* 



Very faithful Mimfter of God hath a double' 
reference. 

Pirft , unto the particular Flock over 
whichG^d hath made him an Over-fecr, 




Acts 20. z8. 



Lll'i 



Second- 



'. . . Jfet time for judgement. 



Seeondly, unto the Land in general where he lives^ 
unto whom God bath made him a watch- man to fore- 
fee danger, B^C'eit. 5. 1 7. and a Tmmpcter to difcover it, 
^umb. 10. 8. 

For firil, every private Officer in the Church is to 
have a publike fpiric, and fo to perform his particular 
duty, ?.s to have rcfpeft unto the general good^ a Mini- 
fter' is fo limited to a particular Flock, as hemuftalfo 
remember that he is the fervant of the whole Church 5 
and as every particular Church hath an intereft in the 
gifts of all, 1 (^r*Ji^ 2ufo every .particular Minifter is 
to have a care ofiA^ good of all .*- though in a more 
pecuilar manner of the Flock committed unto his own 
charge. 

Secondly 5 there are not only Congregational and 
Perfonal fins, and mercies, but there are National alfo^ 
and there are times when God cfals . a^ people to be 
humbled for the one, and tobethankfulfor the other r 
and in both thefe^ the Minifters of the Gofpel muft be* 
cmployed as Trumpeters to found forth the praife of 
God, and as watch-men to give warning of Gods dif- 
pleafure, and of the time and approach of Judgement., 
Being thus debters unto both, we muft pay both 
debts in their feafon, and be fo far careful of our par- ' 
ticular charge, that alfo we forget not to be faithful to 
the Nacion.and Church wherein we are .♦ for this is the 
common Ship in which we are all embarked, and if this 
in Judgement be caft away,whether da(hed againft the 
Rock of any foaaign power, or fwallowed up in the 
quick-fandsoM6meftickdivifions,it muft needs hazard 
all the paftengers. 

Or if you were fure that for your parts you might 
t^ late, would it not be a bitter thing to yoij to ftand 

upon 



.J. -il. 



Afet time for Judgement. ^^^ 



upon the fliore , and to fee fo glorious a VeflTel as this 
Nation is to be caft away :to fee this glorions Land de- 
faced, the bleffed Gofpel polluted, the golden Candle- 
flick removed^ it cannot but afFe(5l men thwU have any 
bowels. 

Or if this move you not, yet to fee a ftranger to Lord 
it in thy habitation^ and thy dwelling to caft thee out ♦, 
for your delightfom dwellings, your pleafant and well- 
tilled fields to be made a prey , and for you to fow , and 
another to reap , Impius hasfegetes^ ^e. for the delicate 
woman upon whom the wind muft not blow 3 and that 
fcarcc dares venter to fet the fole of her foot upon the 
ground lor tendernefs, Dent. 28. 26. to be expofed to 
the lufts and cruelty of an enemy, and to be glad to 
flie away naked to prolong a miferable life; which they 
would be glad to partvvithfor death^-wereit not for 
feat* ©f the exchange^ for the tender mother to look up- 
on the child of her womb , and confider, Muft this 
child in whom 1 have placed the hope of my age ( for 
QmnU tn Afcanio flat chari curd parentis)hQ that hath been 
fo tenderly bred up,muft he fall into the rough hands of 
a bloody fouldier, skilful to deftroy r" it had been well 
for me if God had given me amifcarrying womb and *-• 

dry breafts, rather then to bring forth children unto 
murderers : if you might be fefe, how could you endure 
thus to fee the evil that Ihould com^e upon your people^ 
2nd the dejlruciion of youLkindredf as it was her ex- 
prefTion, He/l, 8 6. 1 do not Rhetorize end fain to draw 
your affedions: your Brethren are a fad Comment upon 
what I have fpo'ken, and Ireland the ftage npon which 
you may fee this Tragedy a(5led before your 
eyes. 

ikid is this BOtking unto all you that pafs by*,are yon 

" LII5 nothing 




A fit time for judgement. 



nothing concerned in the mifery of your Brethren ^ is 
not the Lord come neer unto you; and may not you be 
confumed by the fame Uteitunc tm res dgitur,(^c, is not 
judah necrly concerned in the defolation of Ifrael r can 
we fee the deaUng of the Lord with oar Brethren, &fay, 
I fhall fit down as a Ladjfor everiCJr I Jhal/fee m Jorrorv^ (h^l 
we fay , when the over-flowing, fcmrge fhallfafs ovcr^ ic^ 
iliall not come ^at us'f/p. 28. 15. (hall we imagine that 
when the cup^of fury thatisin the Lords right hand hath 
gone roHiid, and all nations have taftedof it, and yet 
that we fhall not drink thereof /*/^r. 2 5.1 5. may it not be 
as truly faidof us,as of our brethren^JB^^^^jf ^2,4. thoit hajl 
caufedthj dajes to drarv neer^ thou art come even unto thj 
years : there is a time for Judgement, the text tels yoa, 
upon a Nation ^ and he that is wife (hall know and dif- 
<:ern both time and Judgement, Eccl, 8^ 5. 

Now as I have before (lie wed you tb«c Minifters are 
Servants/o alfo they are the Prophets of the Nation, 
and therefore preaching is called /r^/^^^^^/;/^ • and tbe 
Minifters of the Gofpel are called Prophets i Cor. 
I4. 32. though not info full and compleat a fenfe as ihQ 
Prophets antiendy were^yet **^^^>*'^^ ifuadam^ by a true 
lefemblance and analogy, though not a fore- telling, yet 
a fote-fpeaking things to come, for that God that had 
made all things by his word, doth uphold aS things hj 
the word of hispowcr^Heh, 1,5. governing all things by 
the rules of the fame, exadly difpenfing puniihments 
and rewards according to the tenour Q-f the promifcs 
and threatnings therein recorded, fo that as he hath ap- 
pointed the Sun, Moon and Stars to rule by day and 
by night over this natural world , PfaL ip. fo he hath 
ftretched forth the Expanfumoi the Law over the ra- 
tional world, Kom, 10. 18. all things being ordered ac- 

cordmg 



^Jet time for lud^ement, 447 



cording to the precepts^promifes and threatnings there- 
of: Now as a man that is skilful in the one by obfer- 
ving and calculating the influences, and afpeds , and 
conjundtions of the one, can foretcl in many things 
what is to come in the natural world 5 So the or her by 
obferviug the promifesand threataings, and the fpecial 
afpefts that is in them both, -can in a great meafu-re 
fore fpeak what is like to come to pafs in the rational 
world alfo : futable hereunto the Prophet here tels us 
that there is, Firil:^ a time for Judgement. Secondly , 
that this time may be known. Thirdly, the ignorance 
of this time makes a man more bruitilh theathe un- 
reafonable creatures. 

Forthefcopeof the place feemstobethis^that fuch 
is the wifdom of unreafonable creatures , the Stork ^ 
Crane and SrvaUorv ^thdit in winter they flie from cold and 
hard places,unto thofe where there is a more temperate 
and moderate air, they knowing the feafons and the 
appointed times, for this they flie away before, and by 
the inftind of nature to make provifion for a natural 
life : Now God had made man wifer thsn the Beajls 
rhaf feri(h^ above the beafts of the field , and he hath 
appointed a time for Judgement^ and he hath foretold 
it Ihall come •, and yet man is not fo wife tor himfelf , as 
either to prepare foirit , or to flie from it •, and this is 
meant by not knowing the Judgement oi Jehovah ^ 
T\T{' t32;:>0 TheJudgementofGod is either Dircdive,, 
as the Law written in the Book^or the jAtw written in the 
hearty as Mat. i i.io.bring forth Judgementto Vidory.- 
SecondlyjCorredive. 

Thirdly Deftru(ftive-,and this laft is meant here-, it is< 
fpoken of the Judgement of utter ruine and defolation^ 
upon whom the former Judgement s, neitherthe dire- 

dions 



u ,— r^ — ~ — -=_=-..^~. 



448 Afet time for Judgement. 



<5licns of the word, nor corre(3:ions of Gods rod had 
taken its due effecfi:, its proper work. 

Neither is it meant of the Judgement it felf only , 
that it fhould be utter defl:ru(5tion, the fatal blovv^ the 
laft and utter ruine of that people, but alfo the time of 
this Judgement which was at hand, and this the people 
knew not , and fo much the word in the Hebrew 
n^"iyiD fignifies^^^wf »5 certum ^ rorifiitutum •, a certain 
and an apointed time. Gen, 17. 2 1. 3/)i Cevenmt mil 
I (lablijh mth Ifaac, which Sarah fhall bear unto Phee 
*i?]Q^ at this fet time in the next year : and this 
feems to be intimated by the fubjeds ^ ?i&^ Stork and 
the Cx^nt know their times y hut my people know not the 
judgement : that is, not only the ludgement it felf, but 
not th^ time of ludgement that is at hand : that 
which the Prophet had fo often told them, and that 
which they were continually admonifhcd that it was 
ncQVyCum in re tarn clara (^ dilttcida ca^cutirent 5 there- 
fore here the Prophet doth juftly complain that they 
were more bruitifli then thefe unreafonable crea- 
tures, ^V^'^ ^^ they know not 5 'uerha fenfus ftgnificant 
€umaffeBu^effe5iu'^ In the count of the Holy-Ghofl: 
. in Scripture, a man knows no more then he believes , 
and is affected with , and makes ufe of: they knew 
not , they confidered not , believed not i, were not 
affeded with ^ neither did they make ufe of it , 
dther the ludgementit felf, nor the timeof the Judge- 
ment, either to fear it , or to flie from it : fo that the 
ludgement and the time of ludgement was appointed 5 
this they fhould, and they might have known, belie- 
ved and been affected with, but they were more unwife 
for themfelves, and for their temporal and eternal fafe-- - 
ty^ then the unreafonable creatures 3 they knew not the 
ludgemm of tU lord] Hence 






Afettime for judgement. 449 



Hence the obfervations that I purpofe to infift upon, 
arethefetwd, Firfi that there is unto afiriful Nation^a 
fet and an affointed time of J^udgemtnt. Secondly, that 
this time may andjhould he known. ox eUe in vain are they 
blamed for not knowing it. 

Firlt Dodrine. 

There is unto a finful Nation a fet and an appoint- DoElnm, 
cd time for Judgement : a time when Judgement iliall 
infallibly come^aad God will bear with them no longer : 
Cod being the antient of dayes^heis tht Lord of time, 
and the great Land-lord of the world, and he hath fet . 
unto every thing a feafon,or an appointed time ti> everf 
thing under Heaven^ EccL 3.1. but in reference to the 
point in^'handjit will be requifite that weconfider of 
a fix-fold time appointed by him that is Lord of time* 

Firft, there is a time of finning, afet and an appoint- 
ed time-, for there is , Firft a fulnefs of fin , appointed 
by God that it (hall have its period, it fhall not grow i?i 
infinitum^ G^n» 15. 16 The iniquity of the Araorites if 
mt yet full : and as there was afulncfs, fo there is a time 
appointed to fill up this meafure, to f/lthe Ephah^ Zach, 
5.6. whefe the meafure of the fin of the people of 
Ifrael is fet out for the greatnefs of it by an Ephah^ the 
greatcft dry meafure amongft the i ews: and there was a 
time for the fi.llSiiig up of the i:^/;4^3 before it was car- 
ried into the Land of Shinar. 

. Secondly, there is a meafure of wrath which every 
veflelof wrath llialltreafure up ( for all fliall not have 
the fame meafure ) and the Reafon is , becaufe all do 
nottreafure upthefime meafure unco themrelves,/?^^^^ 
2.4, 5, Now feeing it is aTreafure that doth grow by 
degrees and feverai additions, theremuftbeatimefor 
the filling and the gathering of this Treafure •, fome 

Mmm Ex- 



■>. 



.._,.*-^.*.-— t--. 



^ JO ^f^t time for Judgement. 



Exchequer daies when this Trcafare is brought in v fcp 
that che dme in which men fill up the meafures of fin> 
and the tieafure of vvrath,this is that which 1 call an. ap- 
pointed time of feming. 

Now as fome men , and fome Nations meafares and 
treafuies are greater then others, fo God gives them an 
appointed time to fill it up •, and being coniidered in it 
felf, the greateft ludgement that can befall a manis for 
the Lord to give-unto a man or a Natioa a long time of 
finning : as the time that man hath to fio is but fmall, 
enly duiuig the time of the body, for he ihall only give 
on account of the thi?!gs done in the My^ not thofe that 
are done injhtufeparato ^. 2 Con 5.10. and ro a m^n in 
ii)e body^ there i> an appointed ttme under he^ven^ lob 
T^vi.ailiort time appointed for his beings and therefore 
a ihort lime for his finning. But the Devil hath a large 
timejfrom thebeginning of the world, unto the end of 
it^ to the- day of ludgement, which argues that there.is 
much wrath referved and prepared for him, that mufk 
have fo longtime to enlarge the veflcl, and fit it to re- 
ceive it-, tor as gray hairs are a Crown if they be f jund 
in the way of righteoufnefs. Fro, 16. 3 1. that is, it is 
a fpecial mercy to live long to add to a mans Crown •• 
foit js-a fpecial curfe for a man to goon in evil^and yet 
his dales to be prolonged. EccLS, iz.^ ^ 

Secondly, a time of patience, when the Lord holds 
his peace and reproves not, PfaL 50. 2: . indeed God is 
•jtn^ry with the (picked every mornings Pfal, 7.11* there is 
r>ot a day that he rifethjbut a cloud of Gods difpleafure 
lifeth over him,but yet he deferrs his Iudgement3holds 
his hand ^ there is a time, when he is pre fl under their abo^ 
r/unations as a Cart is preft under jheavs^ Amos 2,1 3. for to? 
have rrengo on to (inagainft him^ and becaufe ludgcr 

menii 



A ftt tifHe for ludgerfiem. 454 



'» 



wf;;; ^ ;?(rr executed ffcedih^ therefore to have thetr 
hearts fullj fet in them t0 do evil, and the patience of 
God to be made the ground and the encouragement of 
finning, cannot be but a great and a heavy burthen to 
the patience of God-, and yet there is a tune when the 
Lord bears, and doth not by and by e^%{t htmfelf of his 
adverfarieSjZS he faithin ludgemeni he doth, J[a. i .24. 
and it is an eafe to him , ler, 32.31. the City $f lernfahm; 
the Lord faith, had been a frovccdtion to 'him from the 
dajthatittPAs hnilt ,\v\\[.c\\ was many hundred years^and 
yet the Lord had born it, and had not removed it out of 
his fight according as he tbreatned for to do 5 fjr there 
isa fcafon for God to glorifieall hisatrributes ^he wili 
make them all exceedmgglorioTis in their time ^ now 
after this life there fliall be riiriC to glorifie iuflicc, 
Mercy and Truth •, but the patience of God can have 
no place in heaven 5 nothing that fhall burthen Gods 
patience .* and in hell he will (hew forth no patience : 
nothing but rvrath to the vefjels of wrath : it is the breathy 
the fury of the Lord that is a River of Brimflone burning 

' init^ n3 myz jfa, ^o,ult, therefore there muftbea 
dnae for the Lord to glorifie his patience, and a time 
for Chrift to rule irf the midfl of his enemies •, and a 
time for him to rule over themywhen they f}}a!l be made his 

foot'fiool: there mufl be a time for the d:cee to conceive 
and to bear before it bring forth. Zeph. 2.1. The truth 
is, we confider not what a precious time even the time 
of patience is, to have a poor foul that expeds to be 
executed at laft, but to have two or three years added 
to his life by way of a reprival,how great a favour doth 
he cfteem it:' So for a mm or a people to have dcferved 
death, for the Lord to cut tenor twenty years out of 
eternity, but-to refpit the ludgement, and give a man 

- M mm 2 bui 



■r^ ■2^kj^' ' m '^ * ■ ** 



^5jfc /4 fet time for ^uclgemeut. 



but fo much time of eafc^it is a fpecial and extraordina*^. 
ry favour. It is not time of flacknefs, but time of pa- 
tience, 2 P^t. 3* p. 

s Tbirdly^there is atime ofrepentance,when God dotfe. 
defer and refpitthe ludgemenc after finning^ofpurpofe- 
that. man n:\ay return and come in , Rev, 2.21. I gave 
her [face tPrrefenty andjhercfentednot : t\\^ words are 
Em.phatical^ v</:«'* i.v^'^yji.vovhAUiTttv {m; he gave it > and, 

the pnncipat and projf^r intent that God had in it, was. 
this, that they might have time to repentj come in and 
make the:ir peace in a time wherein the Lord calls mea, 
to repentance, by the miniftery of the word, ftr etching 
out his hands all the d^ylong^ ler. 'iz.'ii. when the Lord^ 
catli torvecfing^ mourningy haldnefs and fack-douth ^ J fa, 
22.**^. a time\vhen the Lord ftrives inwardly with the 
fpirit of a man, to bring him to a fight of fins, and for- 
row for them : a time when^ // men feek him he mil be 
j0HndjfA.\'), 6. andwhen though the Lord do threa-. 
ten never fofeverely,it is but with condition of repenr^ 
tance-, and if then they will come forth and take hold of 
his ftrength,and make peace with him, they (hall make 
peace according to his promife, Z/^. 2 7 . 5 . when though , 
there be a cloud ot blood hang over a people, and 
grievoufly threaten danger,but y^t it is but conditionaJj 
and- if they return and repent they (ball make their' 
peace ,and Gpd will be again jreconciled^and the judge- 
ment (lull not con;ie,as w^itQ in Nineveh: for that.on-- 
ly I call timeof repentance, when there is hope of mer- 
cy:, elfe repentance will not profit,for it comes too late. 
Fourthly, the time of patience and repentance have 
their periods •, indeed thefe times are not of the lame 
length to all / tofomeGodfl^iewibuta littlepatience>. 
and to^ others a great deal ^ riches of patience , 



^Jet time for lud^ement^ ^ 7^ 

and forbearance 5 that though they do evil a hundred 
tiixies. yet their dales are prolonged ; fo forTcpentance^ 
feme have but a winters ; and others a fummei'^ day .• 
' but when chefe are longed, yet there isatimevyhen 
they will t-ivpittydxidtime jhatl be no moreah^y have their 
fixed and fet bounds, that they cannot pafs. 

Firft, time of repentance ^ for though, they/>/>/> may 
ftrive and ftrive l@ng, yet lie faith, he fball not alwaies 
ftrive, €en. 6, 3. and though if in the day of repentance 
men do come in, he mil turn from his fierce wrath^ I fa, 
5 J. 5. Yet if this time be paft. there is a time when the 
Lord will not be found. lerwfalem had the day of her vi- 
fitation ^ wherein (lie might have known /A^ r^/;7^j be- 
longing to herpeace-j but a great while before the ludge- 
ment came , they were hid from her eyes ^ Luke 
ip.42. 

Secondly, it is true, the time of patience may laft 
longer then the time of repentance ; for God may 
with-hold his hand, even when Judgement is determi- 
ned againft a people, but yet the time of p itience will 
not alwaies laft^the longeft day hath its evening : there 
is indeed along time fometimes of whetting the fword^ 
and bending the bow^ and making it ready , P(aL 7. 1 2, 1 3 . . 
But there will be a time of fmiting alfo-, no fouldier 
doth alwaies whet his fword, but becaufe he hath a pur- 
pofe to cut at laft-, though the decree bear long in its, 
womb, yet it will not bear alwaies : there is a time when^ 
it will bring forth^ Zefh. 2 . i . fo that the time of patience 
hath its period. 

Fifthly> when the time of patience is expired; there 
is then a time for ludgement, a day ofrecomfence^ ayear 
of vengeance^ a time for the expending of thofe Trea- 
fures of wrath that have been fo long laying in •, becaufe 

Mmm 3 thers. 



454. Jf^^ time for judgement. 

xViere was by finning a time of creafuring ; and fo there 
.{hall alfo come a time of {pending, Rom. 2. 4,5. a time 
for the wall that is f welled out to hang , but there will 
come atime alfo when it will fiU^ i[a, 30.13. husband- 
men expedl with much patience the ripening of the 
grapesvthereis atimeofripening,and tl^ere is atime 
oifref^ing and treading the wtnefrefs^ Rev, 14. 10, The 
Butcher ftayes till the cattle be fit-, there is a fatting- 
time, and there is a killing time.-and then they (liall be 
plucked out as Hieepforthc fliughter, /i^r.ii.j. 

Laftly, when this time doth come, the Lord will for- 
.bcar a people no longer : this determinating of ludge- 
mentin the time of it is exceedingly fet before us in 
che word, and that under divers exprelfions. 

Firft , the Lord doth exprcfs it by a full and a pe- 
remptory refolution that he will doit, Ez,ek. 21. 27. 
/ mil over- turn^ ov€r-t»rn^ ovcr^turriy and it [ball be no 
more^ I the Lord haveffoken it^ Chap 24. 14. It jhall 
£ome to fafs^I wll do it^l rvill not go hack ^ neither will I 
harey neither will I repent , but according to thy waies and 
According to thy doings fhall they judge thee ^ faith the Lord 
Cod •, they are the cxprefTions of a great 5 and a full, 
and peremptory refolution that will not be turn- 
ed. 

Secondly, it is called ^ decree^ or the bringing forth the 
decree ^Zeph. 2.2. pH properly fignifies decretumotlla' 
^iutumfcriptum^ from the root pp^ fcripfit : andfo 
it is commonly ufed in the Scripture, and fo I conceive 
it to be nnd^xHood^ non de occultoconfilio^feddedecreto 
fromnlgatoJlis true in that the word of God by the mi- 
niftery of the Prophets there were many threatnings 
^ad judgements denounced, but fatus adhuc in uterQ 
lateti there is a time when all thefe threatnings will 

take 



MM 



A Jet time for ^ud^ement. • 45J 

take place, for they iliall not be in vain, there fs not a 
word that goes forth^but it/J^// accompli jh the thing that 
ifpcakjfa. 55,11. 

Now it is called a decree in a double refpeft. 
Firft decrees arc ads of authority. 
Secondly, they are eftabliflied and firm ^ they fliall 
not be altered or difanauUed •, therefore every judge- 
ment is a decree,and though it may be long hid, chat a 
man doth not know what is in the womb of it yet there 
will come a time for the Decree of God to be deliver- 
ed, and then there is no hope : men fliall be as chaif,and. 
pals away in that day. 

Thirdly, it is called /Ir<?.i/7;;^ /> his rvrath , PfaL 
Pf 1 1 . It is true that the word of God is a^ firm and 
lure as his oath-,/(?r Heaven and Earth Ihallpafsarpay^ ra- 
ther then one jot of it fhallpafs away : but yet in the word 
there may be, and commonly is, an implicit and a tack 
condition-, as we fee, ler, i8. i 8. If I fpeak concerning ai 
a Nation or a Kingdom Jo pluck it up anddi^flroj it.^ if that 
Nation turnfom their evil, I ivi II repent of the evil that 
1 thought to do unto them : but the oath of God fliurs 
out all fecret and tacit conditions whatfoever^that no^ 
thing fliall arife denovOy that fliall hinder the accom- 
plifliment thereof^ which muft not be conceived, as iff 
it were peculiar unto that time, or unto this people, but 
that the Lord doth conftantly the fame againft other 
people, and in other times alfoj as the Apoftle plainljj' 
manifefts to us, Heh. 3 . 1 1 , 12. 

Fourthly, thofe means that do ufually prevail' with. 

God3and turn away Judgement when it is threatned. 

In the time of ludgement they prevail nothing with 

the Lord : and they are thefe, 

EiiH, repentance comes too late 5 fo much the Pro^ 

phetL 




A fet ttmefor judgement. 



phet doA mm\^t£,Zefy,i' 1^2. gather y our f elves , that 
is, by repentance and publike humiliation , but whit is 
the (eafonfit muft be before the decree come forth ',imply- 
in^otherwife it would not avaih many there were no 
.iioubc i:i luddhi that were the Basket of good figs^ that 
did repent and humble themfelv^es, but yet it came too 
late tokeepoff the ludgement, they muft be carried 
hrto captivity as well as the bad .* indeed repentance 
never comes too late,if it be true^to prevent the curfe; 
but many times it may come too late to keep off the 



-crofs 



Secondly, but if that to their repentance they add 
piayers, willnot the Lord hear them c' Prov. 1.28. thej 
[hall caU^ but I rvill not anjwer : for there is a, time Vffhen 
$hAt the Lord mil not be found ^ Z/^. 5 5 . 6. 

Thirdly, but what if to their prayers they add faft* 
;ing, will not the Lordhear them then.^ No, i/^r.i4.i2, 
when they fafi I will not hear their cry^ but I mil confumc 
them by the [xvjord ^ Irj the famine ^ and by the pejli- 
Jence, 

Fourthly, but if God will not do it for their own 
fakes 5 yet it may be he may for feme other godly mans 
fake , if the godly pray for them-, they mzy (land in the 
gapy as we know Mofes did, and did hinder the break- 
ing in of Judgement upon the people: No, then the 
Lord will not hear them, ^er. 7. 16. Pray not for this 
people 3 neither lift uf a cry or a prayer for them , for I mil 
p^t hcAr thee* 

Fifthly, but yet if he will not hear one of the Saints 
apart, yet the united prayers of the godly may prevail 
far with him, and that may overcome •, but the Lord 
names the moft powerful men with God that ever 
w^jere J B^k» 14. 14. Noah^ Daniel^ ^ob^ and Mofcs^ 

and 



__ , . .. . ..m ■■ ' ■ ■ - - ■•- I . ■ 

Afet time for ludgement. ^ey 



and Samuel^ ^er, 1 5 . i , and yet the Lord faith, if they 
did ftand before him ( aaexpreflion of prayer and in- 
terceffion ) yet his mind could not be towards that 
people. 

There is therefore a fet and appointed time for judge- 
ment, and if thatbe once come, the Lord will forbear 
a people no longer •, it will be eafier to weigh the fire , 
to meafure the winds, to recall the day that is paft , to 
change the Ordinances of heaven^ and to reftore the 
verdure of the withered grafs, then to reverfe the Sen- 
tence and Decree gone forth againft a finful Nation- 
for as Samwel faid to Saul^ he is not a mm that he^JJwuU 
repeat. 

Doctrine, 
7 his time of ^ndgement majund mufl he known : for 
why are they blamed if they might not^and how juftly 
could they be blamed if they ought not to have known 
it? Mat. i6, T;. It is that Chrift reproves in thePha- 
rifees, they could dtfcern the true face of the sky^ buf could 
not difccrn the ftgns of the times: one might have been 
done as wel as the other,if they had applyed themfelves 
totheUkecareandinduftry. 

But may it be known ? as the Lord governs the 
world by the Sun, PfaL 19. i. Rom, 10. i8, and in na- 
ture doth many times caiife Comets and blazing Stars 
as tokens of fome dangerous and difmal accidents ap- 
proaching in nature: fo hath the Lord fet forth by the 
Book of the Word, fome figns alfo • hat are as fo many 
Comets to the world if a man doth wifely behold them 
by a fpiritual eye and a right jud .^ement refulting from 
them : for the vvaies of God are unchangable ^heis 
not wearied with procefs of time, neither can he be 

Js[nn ever 



458 A fet time for ^udgemeuU 



f ver won to give his bleflTuig in one age, which he hatb 
eurfed in anodier : and theretore that which hath been 
a fign of ludgcment.in one age^muft needs be fo inane* 
ther .• for the word of Godisliketoa well-drawn pi- 
fture^ that cafts an eye upon every perfon and every 
Nation alike. It.is neceffary therefore to enquire what 
be thefigns foregoing ludgement^ which the Scripture, 
doth fet down, 

I will only mention thefetwo^ which I defire every 
one thatis' wife will lay to heart, that fo he may be able: 
a little to difcern the fignsof the times. 

Firft, a fulnefs of lin : that is made the fign when- 
Judgement was to come upon the Amorites^ Gen. 15.1^* 
wb^n their iniqHity tpasfull: and this is made the ground 
of bringing Judgement, putm thy fikle and reap, for the 
harajeftisnpe^ loeli,.i'i.So^cr,i, 1I3I2, An Almond 
tree hath the fir ft ripe fi'uit of» any tree, and it notes the 
hafteningof them to ripen their fins-,and the Lord faith, 
asth^yaidhaften theirfinstoaripenefs, fo he would 
haften to ripen his ludgements, fo that this is a certain 
fign foregoing ludgement ; Butwhenis finfull f when. 
IS it ripe in a Nation ? I know Divines commonly and 
tiulyJetforth the fulnefsof finby its univerfality,im- 
pudency and;obftii]acy^ but I will not infift uponi 
thefe. 

But letuslook iiito this Nation of I^dah^oi which 
our PropfieftpeSlS here, and fee what did ripen their 
fins, and brought them to that fulnefs that brought the 
Judgement:, fee what it was amongft them that filled 
the Epha^ and made, way for the voomen mth the wind in 
their xvings to carrf them awayi . 

Fir ft , when a people feeks to make void the Law i . 
then;> is time for Cod. to worki thatis^to execute Judge- 
ment:.*. 



iriB 



i 



^ 



Afct time for judgement. akc 



inent •, fo David (aith^Pfal. 119. 125. the word in the 
original is ll^n which Ci§mRQSfrritumfacere^^Pfjpala/» 
ex profeff'o/eJ ohlique : not by open oppofing, but by fe- 
cret undermining-, it is fitly expreft by our Saviour^i^^r. 
1^,6,''^^ (^"^h jchave unlorded^xiktvi away the ruling 
power of /^^ Law by jour Traditions -, how this hath 
been done in this Nation 5 in thefelattertimes, is not 
iinknowxi unto them that know any thing of the Do- 
drine of this Church ^ fometimes by oppofing Scri- 
pture to Scripture, fometimes by fubtile diftindions ^ 
grounded upon Scriptures in a (how, by mifinterpreta- 1 
tions and frigid expofitions put upon Scripture^by falfe 
conclufions^and P/^r^/^^//^^^ drawn out of Scripture, 
andbycuftomsand Church traditions put upon it as 
the pra<5life of the Primitive Church , the Judgement 
of the learned •, and all that the wifdom of men, and 
not the Law of God might rule--, but when men come 
fo far that they dare not only to change the Laws of 
men, but to temper with, and un-lord the Law of God, 
it is time for the people of God to pray 3 and then it is 
time for God to work. 

Secondly , corrupting the worfliip of God by hu- 
mane inventions^ that have a fliow of wifdom, and will- 
worfliip to hold correfpondency with Idolaters , ^er. 
2.33, Why trime^ thou thy way to feek love 1 he fpeaks 
itof their correfpondence with Idolaters : fometimes 
with E^j^t^ and fometimes-with Jjfyria -, they did fo or- 
der things in Gods worflrip as might beft further their 
Politick ends; now this trimiagdidpleafe,, and then 
another, and all was to pleafc their Lovers. How much 
triming hath beenufed in this N^^tion of late years/* we 
muft have Altars, Crucifixes, Copes, Tapers^Bafons ; 
fometimes we have been taken with the fre^chy fome- 

N n n 2 times 



4^0 



•- ; ■ ■ ■ 

A Jet time for Judgemmt. 



times the Spamjh^znd fometime the Italian faihion-jWhar 
is this but to trim our way to feek love ^ 

Thirdly 3 Confederacy with Idolaters of a contrary 
Religion . ler 2.3 6, vphy,gadde^ thou abotpt to change thy 
rvay < fometimes they went down to Bgyft^ fomerimcs 
they did flie to ^(Jjria^ &c. this is called the fornicdtion 
of the Nations, Bz>ek, 16: The gadding of this Nation of 
latter times in this kind, I need not fpeak of that -^itis 
too well known unto mod Nations in the Chriftian 
world-, but all that ever we are Uke to get by it is the 
Cime that was the gain of this people • Ahaz made a 
confederacy with the King of j]]yria, 2 chron. 28. 20. 
and he came and diftrelted him 3^ but fhengthened 
him not, 

Fourthly, abufing theMeflengers of God, 2 chron. 
36, 16. They mocked his Meffengers^ and they mifufedhis 
' Prophets ^ti/lthe rvrathofCodrofe up againjl them that there 
was no remedy^ How far this hath taken place in thefe 
latter daies is not unknown to all •, many of them im- 
prifoned, difgraced, deprived : and thofe that did en- 
joy their liberty for the mofl: part Prophecied in Sack- 
I loth ^ Rev. II. in much affiiction and full of doubts 
and. fears , every one fufpecSing t\'hetber what he did 
would pleafeorno. 

Fifthly , not laying to heart the afflidions of our 
Brethren, ^.wos 6- 6, 7. ihcy drink mne in hovoU , and 
^retch themselves upon beds of Ivory •, therefore theyjhall 
go into Captivity mth the firjl that go Captive : how far 
we have been affe<5led with the diftrefies of our brethe- 
ren in France formerly, the defolations in Germany^ and 
the prefent unheird of cruelties in Ireland^ our hearts 
know very well, and it will be well if in the day when 
the Lord makes in^juifition for bloody fome of this 

• blood, 



A Jet time for judgement. 461: 



blood be not found bound up in our own 
skirts. 

Thefe were the evils that ripened the harveft of Cm 
with them.and moved the Lord to fay unto the Execu- 
tioner of Judgement,/'/^^ in thy fickle and reafy' oel t^.i"^. 
and how can we expe(5l but that it (liall be fo with us al- 
foc' for God meafures all Nations with the fame line^ 
and the fame plumet, 7/^4. 28. 17. 

Secondly, the beginningsof ludgementare an evi- 
dent token that the time of ludgement draws neer .• 
when the Fi^-treefwts forth le aves ^yott faj fum?ner is ncer •, 
jo whenyoafe thefe things come to pafs fay it is ncer^even at 
the doorXu 21.30 .3 1 For he faith in Juigement^tv/;^;/ ' be- 
gtnyl rvil al[o make an endji Sam, ^,12 as former mercies^ 
be pledges of future and meat for the foul to feed up- 
on in the expeftation of mercy-, he^ gave them to be 
meat to hii people in the rvildernefs^ Pfal. 7^. 14. fo for- 
mer Judgements are meat alfo for the foul to feed uponi- 
in the exped:ation of future •, for the wrath of God 
breaking in upon a people^islike a breach in awall , where 
the enemy will be fure with all violence to break in if 
no m^^fiand in the gap to make refiftance : tmpojsibile 
a patente porta iram Dei non procedure. For by a leffer 
Judgement God makes way for his anger^ for a perfed 
and an utter ruine, P/4/. 7S 50. 

Let us fee whether the fame way be not made with- 
us as it was v/ith them. 

Firfl, all Nations about themvvereagainff them, 
ler, 12.9. CMine inherit. :nce is as a fpeckUd Bird • the 
Birds round about her are againll her as a ftrange Bird 
feldom feen.- the Birds ufually fall upon and fet them- 
felves againft her-,& if we did wifely confider the eftate 
of this Kingdom how it is a fpeckled bird^ and how the. 

N n n 3 Nati^ 



^^2 ^ f^^ time for ^ud^emovt. 



Mations about her are againft her as aftrangetirdjk 
Avere eafy to conceive, and what expedlations moft of 
jthem hav£ from the prefent (late of things amangft us 
it is not hard to guefs. 

Secondly^ the general corruption and decay oftruth 
and wifdom of men in places of grcateft truft: their ftl- 
ever becomi^ drofs^ and their vome mixed with water , //i. 
'1.2 2. their Judges andOfficers^and men in authority , 
_g_rowing daily more and more corrupt : the befl of them 
is a Bri^^ Mich. 7. 4. that is, a poor man flies to them 
for flielter'asa fl^.eep to a thorny hedge , and inAead of 
defending, they ^ fleece him in •, andwliat follows f 
the daj of thy rvatchmen^ and thy vifitatton cometh •, now 
iliall be their perplexity- what hattPbeen the condition 
:of this flate we all know-, how f/rvants have ruled over 
iis^ and there was none to deliver us mt of their hands : 
men of fervile birth and education; and Cervile fpirits ^ 
in fo much that there hath been no peace eirher to him 
that wentoutjOrto him that came in-, for God did vex 
us with all adverfity, 2 Chron, 1$ 6. 

Thirdly , the fubverfion of fundamental Laws of the 
Kingdom^ which the Scrippre calls the foundation up- 
,on which a Kindom ftands : which was a bitter com- 
plaint of the Church of God in this ftate^ all the 
foundations of the earth were out of courje , Pfal, 82. 5, 
whatinvafions have been made uponus^and our Laws, 
hath been abundantly of late difcovered: and j^/^w^;^ 
tells us, thAt he that breaks a hedge ^ a Serpent (hall htte 
him^ Eecl. 10. 8. he fpeaks it of thishedL;eby which 
a people are defended, and kept feveral, that all do not 
become firft a Common , and then a Wilder- 
nefs, 

Laftlyj privateandinteftinedivifionsamongft us , 

the 



T.« 



^Jet t'lm e for Judgement, 4 j 1 

the fore-running of Gods laft and fierceft wrath upon 
that ^cop\Q ^ Ephraim 4gairijl Marjafjch, Aj^dboth again (l 
ludah,, ifa. 9.. ulc which the Lord fairii is as if one 
member in the fame body lliould be injurious to ano- 
ther, as if a man fliould ^.'tte the fiefl) of his own arm • 
andhow far tlie wrath of God is at prelent ftretched 
forth againft this Nation^we all know and complain of^ 
whwat fecret whifperings and murmurlm:^s> what jealou- 
fies and fears there are one of ymother^ and vvhac par- 
ties 5 and how for ti?jf^ divtftons th:r?. do arife great 
phoHghts of htart^ we can neyer fufficiently bewail,, 
which doth continnally rhreaceni that, the Lord will 
take us and daili us one againlt another as P'cturs 
Veflels. 

Thefe were the fore -runners- of Judgement with 
this Nation, which did ihow them that the time of 
Judgement was at hand : and thefe are now the fins of 
the times, which may juftly occalion us to conceive 
that the time of Judgement is at hand •, let it not be 
our fin which is here reproved as theirs , that we 
fliould not know the time of the Judgement of the 
Lord. 



V 



Life for diredioironly in five things. ' ^ 

Eirftj not to know the tune' is mifery enough : •'^ 
therefore men are taken fuddenly & unawares infnar^ 
ed in an evil time^ as birds in an cviifnare^ and as f^HS in 
An evil net^ Ecd .9.12. 

Secondly , thatyou may know the time to improve- 
this promile. Whofoever keepeth the Commandment [hall 
find no tvil \ a wife mans heart jhall difcern time and ludgc* 
ment^ Eccl. 8. 5. 

Thirdly 5 a rvife man f^refees the evil ^ and hides 

him^ 



454 jtfetUmeforrudgement. 



him(elf'^h^t fools pafs on^a^ad are piini[l)edjProv.ii,^. 
Firft, by a work oi humiliatioa •, Hal?, ^. \6. Wheh 
I heardy my hdlj trembled • rotter^nefs entred into mj 
'hdnes , / trembled in my felf^ that I might refl in the evil 
dny. 

Secondly, a work of reformation, Zefh. 2. j. Seek 
right eoujncfsy feek meeknef ^ it may b'e you may be hid in 
the day of the Lords wrath. 

Thirdly, improve ill the prom:fes,that perfeAion to 
which you are calledj/p.i^.///^ come 7ny feofle^enter into 
your chambers : the Promifes and Attributes are the 
chambers of the godly • but you muft come into them , 
clfe they will afford no (belter : upon all the glory fliall 
be a defence. 

Fourthly, be much in prayert,to lay in for this time, " 
\vill be profitable for you-,for know,prayer never proves 
ineffectual to a fpiritualend : it never in this refpedb 
comes too late, becaufe God never comes too late, 
I King^ 18.45. Luke 21. 36. Watch therefore and fray 
eontinnnlly^ that you may be accounted worthy to efcafe all 
thofe things that jhall come to pafs : fidelibus orattonibus 
Deujnambimus, ccelumtundimus. 

Fifthly, betake thy felf to the mediation of Chrift, 
Mich, 5. ') ,iov this man jhall be the fe ace when the enemy 
comes into the Land : he is a refuge from the florm , a de- 
fence from the wind^ a river of water in a dry place : and 
the fhaddow of a great Rock in aweary Land ^ J fa, 
52. 2. therefore return you to your (Irong holds ^joupri- 
[oners of hope, Zach, 9. 12. Remember his name is 
Shilo the peace-maker,andheis fo called everywhere •, 
tvhen the Scepter departs from Judah, Gen, 49. p. 
* there mufl needs be nothing but trouble : yet 
then he is the peace-maker^ then doth Shilo come. 

One 



i*nMi>*B«ta 



46^ 




One Heart and one Way- 



Preached 1639. 




Z A. c H. 14. 9. 

J yjd the Lord jhall be King over all the earth.i, in, thdt day 
fl)all there he one Lord and his name one, 

^^"^^^ O D leaves not himfelf without witnefs> 
f>^/if^;J^ noi* his Church without witnedes •, and 



therefore he did in all ages raife up Pro- 
^ . phets not only for his Churches prefenc 
'^^ Diredion and Confolation, but alfo to 
ihew unto them what (liould come to pafs in the latter 
dales. 

• God having now opened the graves of his people^ 
commanded deliverances f<9r Jacob, andtHrnedtheJr cap- 
tivity as the Rivers in the South ^ frnt forth his pri [oners hy 
the blood of the Co'venanty ont of the pit in which there was 
no rvatir^ ckip. p. 1 1, being now come again into their** 
own Land, they were apt to pleafe themfclves with 
thoughts of eafe and peace, as it they iliould now 
_ • O o o live 



466 One heart and one way. 



live in an lie of providence^ where they fliould 
enjoy a~ perpetual fummer : therefore in this cap- 
tivity the Lord doth fore-warn them of greater 
fufferings that they were to undergo in the laft 
times;. 

Wherein we have firft the Judgement it felf de- 
nounced, fetting forth an utter over- throw ^ and a per- 
fect con qu eft: the day of the Lord comethy when the fpoil 
(hull he divided in the middle of thee y ver, 12. which be- 
ing fpoken after their return from Bdjhn , muft needs 
be underftood deultima clade , of the laft deftru(5lion 
of their City 3 and the prefent diffipation of their 
Nation. 

Secondly , here is a defcription of their miferable 
condition at this time : the light fhall not be clear nor 
dark^ver.6. nonfiabilis diqua temforum ratio ^ there fliall 
be nothing certain: in doubtful times we are fubjeit al- 
waies to new fearsrdaily changes are continual dangers : 
^luafim continue crefufculoy it fliall be neither day nor 
night, mixtures of hope and fear ; they cannot fay 
it is fo dark as there is an end of their hopes, ^c. 
nor fo light as there is an end of their fears. 

Thirdly, after this he comforts his Church with 
an adbrance of deliverance^ and that by divers Ar- 
gun^ ents. 

Firft, though it were Hiarp^yet it fliould beiliort^but 
^s one dny:for athoufand years with tht Lord is bat as one 
day : and a day that the Lord knoweth •, that is^ he hath 
limited; for the defolations are determined^ Dan/i 

Secondly, theifluediall be happy ^though the day 
flieuld neither be clear nor dark, yet he promifes Lttp^m »| 
fore exit urn y the evening iLall be light. 



■ — — ■! a « ^ in 



Ohe heart and o?ie way. ^67 



Thirdly , the Auchor of their deliverance fhall be 
rpehovah: he that before gathsre dull Ndtions again fl ^eru- 
fdcm^ vcr 2 .he that provided the fijorm to fcatter ^udah^ 
provided alfo the carpenters to fray thcTi a\vay , chap, i . 
2 0j 2 1 • ther^ fh^ll Jehovah go forth ^d pght agAtnft this 
Nation^ vcr. 3. 

Fourthly, the manner of the deliverance, God fliall 
i^o doit 5 that he will make it appear to be his work, 
God doth many things by fecond caufes , wherein his 
hanfd doth not fo clearly appear:his hand is in his glove, 
his arm in his lleeve: but when it doth appear to be 
wholy his work , then he doth make bare his arm in the 
fight of the Nitions^ ifa 52. 10 The Lord ihould be as 
plainly feen here^ as if his feet did ftand upon Mount 
olivet. 

Fifthly, the glorious condition of this Church after 
this deliverance, and chat in thefe particulars . . 

Firft, after this Jerufalem ihallbe made eminent and 
honourable : Icruftlem Itood in a Valley , and the 
Mount of Olives hid it^ that it could not be feen : but 
now, the Mount fhall cleave afiindrr in thi Tpi-dfl^ and all 
fhall become a plain : what ever might hinder the fight of 
the glory of the City, or elfe might hinder the flocking 
in of her own people and of all Nuions to her^ God 
will remove great obftacles/ Mounts ihall not ftand in 
the way of his people, either to hinder their deliver- 
ance, or to over ihaddow their glory •, M ho an thou oh 
great Moimtai/c^that thou fiouldfl ft and before Zorobabelf 
thou fl)alt become a plain , cap. 4. 7 * 

Secondly, after this deliverance Jtru'^itlcm ili.dl be 
exalted^as the mother Church,& then livtrjgrtaters jKd 
go forth of lerfifalcm tinlo the fittermcfi partj of ihc earthy 
Fer. 8. v/hich was in a meaiure acco.ripiifiie j wlien the 

O o 6 2 Law 



^68 One heart ajid one way. 



Sw- 



law went out of Zion^ but it was not fulfilled-, for this 
fountain-iii leruialem was foon drycd up-, and therefor^e 
here is tome further thing aimed at-, for the promife is , 
fummer arJmntcr (l)dlth€frHn, and therefore I doubt 
not from hence to conclude, that after the coming in of 
the lews, great profit and enlargement both in know- 
ledge and graces (ball come upon all the Gentile 
Churches^ 

Thirdly, the bleffed and glorious Government of 
this flate after this deliverance •, the Lord had for their 
fins broken both thejlaff of kauty and the jlaff of bonds y 
by which he fed them in times paft,but now he would' 
rcDurn and be their King again •, for fo I fliould rather 
cxprefs the Emphatical particle ^"iNn fuf^er totam ter- 
rain iUam-^ And it is exceeding probable, that after their 
converfion the Lord ihall in a more glorious manner 
undertake the Government of tkat people .• fnrely it is 
not for nothing that it is fo often repeated, Jndt)d.vid 
my fervant jhall be their Prince for ever ^ Ezek. 3^, 
24,25. 

Laftly, here is the fruit and confequence of this Go- 
vernmient,and that is double in this y^tkjlehovah fl)all be 
or]e,and his name ene^ &c. 

We know the name of God is exceeding diverfly 
taken inthe Scripture^ but here I conceive is meant the 
Religion that God hath fet forth in his word , and the 
worihip that he hath fet up in the Cburch-,f0 I conceive 
it is ufedin Mich, 4. 5, All people rvillwalk ev.er) -man in 
the name of his God^^we ml walk in the name cf the Le^d 
our God for ever : that is, the greateft part of the world^ 
as their gods are Idols , f o they are addided unto a fu- 
perftitious wor(bip of thefe.according to the inventions 
of men-, bat asour God is but one; and his rule of wor- 



0;/e heart and one way. 46^ 



fliip one .• this \vorfliip according unto this rule we 
will keep our felves to, and never change for any 
huinane mvention fo long as the world fliall en- 
dure. ^ 

So that the meaning of the promife feems to be this; 
whereas before they worlhiped many Go^is •, as there be 
Ccdsman)^ an^ Lerd~ manj •, they ferved both the Idols 
of their hearts, and of their hands-, now they Hiould 
turn from dead idols^ andjerve eyilj the living God : they 
fliould {ay, IVhat have I to do a^'j more with idols ? and- 
l^itn, Jehovah f1)aU be one : And whereas in the times of 
their ignorance as they ferved many Gods^ fointhe 
worlliip of thefeGods they had many fuperftitious and 
carnal rites,accordmg as every mans fancy ledhim; and 
fo there were as many names^and feveral "names of wor- 
fhip as tP.ey had many Gods. Bnt now the Lord pro- 
mifeth that as all the Idols iliall be taken away, fo all 
Idolatrous and fuperftitious worlliip alfo, fo that there 
fliall be but one God^and one name. Jehovah ovit\ the 
rule of his worlhip one , and his" worfliip according to 
that rule Ihall be one. 

Onenam.e.Philofophers tell us A\^turium nonfufeh- 
addit enti aliqnid fofiiivum fedtan-tum negationem ComVo- 
fitionis c^ diviJio-7is. Acjttiifi.Y^xr i .cj 1 1 .a.i. A denial both 
of rnu iticude and mixtures. 

So we fee God is One • that is, there is none eife ; 
none bcfidcs-, and that (lands in oppofition unto-many-, 
and God is One,that is,he hath a limple beingVe:^ quic- 
qutdcfl in Deo^ Deiis efl^ in oppofition unto mixture : fo 
that Firft- his name (hall be One^toikt out his purity, that 
his worlhip it iliall not be mixed mth the inventions oi. 
men no more. Secondly , his name One, that is, the 
Religion (liall be the fame amongft them all ^ Ic notes 

O 00 3 d^e 



47^ 



Om heart and ove way. 



tl^rl^enmf ofiiTothac though now there be many 
every where^but then they iliall have Of»c heart And am 

ivay^ 

I will begin with the firft, unity as it (lands oppofed 

untocoinpoficion fetting forth the fimplicityof Gods 

woriliipiitfliallbeno more mixedand corrupted with 

'the inventions of men, cr^. 

Docirine. 

when a people turn to God bj repentance, and he returns 
to them in mercy ^ he will give unto them one name^ ( that 
is)he will free them from alljuperflittous andhiimme tnix- 
tures in hi'S rvorjlnp. 

In opening whereof I iliall fliovv two things.' firft 
that in all ages it hathbeen the main labourof Satan 
andall the enemies of the Church, when they could 
not root out the worlhip of God wholly, then to cor • 
rupt the fimplicityof it by humane inventions, tradi- 
tions and fuperftitious mixtures. 

Secondly, that when they turn unto God , 
and God unto them ^ he will free them from all 
thefe* 

Firft, that the main aim hath been a mixed Religion, 
contrary to the fimplicity of the Gofpel, fo that if they 
cannot fowe wholly tares, yet there llrall be tares (own 
amongjlthe wheat •, this hath been alwaies the praftice of 
the envious man^ U^, i3> 28. th>5 will appear if we 
look mto the feveralages of the Church, and we fliall 
find that the fame plot bath been alwaies on 
foot. 

I^irft , look upon the Church of God in 'Eg'ipt , 
and there Satan introduced a mixture ^ they worlliiped 
mdeed the true God^ as appeared in the Idolatry of the 

; Cr»U; 



One heart and me way* 47 \ 

Calf, but they worfliipped him not according to the 
rule that he had pr^fcribed , but after an Idolatrous 
manner of the Heathen, and fo they defiled themfelves 
with the Idols of E^jft, E'{ek.20. y.worfhipping the true 
God according to the inventions of men .* Therefore 
the Lord having purified his worfliip in the Wildernefs, 
and feeing their pronefs to this evil3 he warns them 
that when they came into the Lmd of Ciwiin, they 
JIjohU /?ot fo much ns enquire after the manner of ivorfl)/p 
ufedbfthofc Nations ^not how thejjerved their Gods, B'eut^ 
II, 30j 32 . he faw it was the heart of man was apt to 
enquire after, if not after a new God yet after new 
waies of- worihiping the true GoJ, continually.* the 
Lord therefore commands them^T/w/ flmlt not dofo un- 
to the Lprd thj Cod: So thif CO worlliip the true God iii 
afuperftitiousand ceremonious imitation of Idolaters^ 
.though it be but in the manntr of their worllyip ^ and 
though I fay it be done to the true God, vetitisin 
Gods fight abominable. 

. Ye^iwhen God had given them this warning, wheii 
xhey were come into C/T/^/i^/v they v/eie mixed among 
the Heathen, and leari>ed their waie^^yand woriliipped 
their Idols^which proved a fnare uiuo them, ifd. io5, 
35, Jerobo4m-&.tdi into Egj^txxo'i'A the face of Solomon^ 
and there he^^^rned the Idolatry qf the. Calves : and 
when he came to theCro\^i this was the Religion, 
and the way of w^orlliip^that lie had a defire for Politick 
ends tofetup; bur yet he would have it to come as 
_iieer to the worfliip of God at Jerufalem as poffibly he 
.might .' they had their Temple^ Altar, and Cere- 
monies, every whit as chargatle , and in humane dif- 
courfe as rational as that at Jerufalem ♦, only there muft 
be a mixture of foinething he bad devifed out of his own? 

hearty 



^j 2 One heart and one wdy . 



heart, i King, 12. 3 3. and therefore the Prophetfakh, 

jiof. 8, 14. Ifraelhath forgotten his maker and buiUeth 

^cmfles : A man would think that he that builds 

Temples (hould have God much in his mind : buc they 

>that will appoint a wodhip ot their own which never 

came into his heart, and bmld Temples and places for' 

Gods piiblike worfliip when he hath appointed but one, 

that man in Gois account whatever he pretends, he 

\dth forgotten his Maker, 

ACrer this, .^.^^^ did not wholly cad off the worlhip 
God, but yet he muft have his mixture alio, and there- 
fore /^^j^^^^^///^/^^ the Calves the tvorjhip ^/ Baal which 
wan yet more hateful^ 1 King, 16, ^51? 32. King y^^^^did 
not whoUy caft off the worihip of Godjyct he brought 
from Damajcurz newfaihioned Altar,which itieemed 
that King was much taken with, and the pattern there- 
of he fent before hand unto Friah the Prieft to provide 
^ him the likeagainft the Kings return, 2 King. 16,10,11, 
And as we fay where God hath his Church, the Devil 
hath his Chappel 5 fo where the Devil hath his Chap- 
pel he lliall feldom want a Chaplain-, he did provide him 
the Altar again ft the King came hom^e; So in the times 
of the Prophets there was ftill a mixture aimed zt,Zeph. 
I* 4, 5> there were fome that did [wear hj Cod and by 
Malcome alfo : and thus in the daiesof lofiah there was 
a great reformation in matters of Religion , and Idola- 
trous worfhip in publick was much fuppreffed, 2 King, 
23 .Yet there was a remnant of Baal yet remaining, which 
is conceived not to be expreft fo much in outward pra- 
<5tife by reafon of his reftraint of authority , buc it was 
much in the hearts of the people, there being in them 
ftill a pronefs unto that kind of Idolatry, that for 
many years formerly the Land had been infefted with- 
al; 



MM 



- ■ - ■ . « — ~ — . ■ ■ . ,^ * ^» ■ ■ ■ ■ — ■ ^. _ ■ ^1 

One heart and one way. a^^ 



al; and there were Chemanms, which is conceived to be 
from ")D3 incaluit (that is ) men more zealous and hot 
then ordinary forthofe Idolatrous worfliips^men that 
did further and promote it with all their power ^ and if 
there be a remnant of Baal anywhere , a thoufand to 
one but there will be found Chcmarims alfo, men very 
hot and zealous to advance and encreafe it. 

In.the Primitive times wc know there was a mixture 
, of the Bondage of the Law with the liberty of the CoffeL 
Of legal Ceremonies, and Evangelical Ordinances .• 
a compofition of ludaifm, andChriftianity ^ becaufe 
they faw there was a queflion^they thought to take in 
both for furety as the lafeft way. 

' After this Popery came into the world, and that is 
' meerly a mixture, a medly in their worlliip, a mixture 

* of Gods Ordinances, and carnal and heathenifh fuper- 

* ftitions : the Pope a mixture of a Prince and a Prieft : 

* their Mafs a mixture of a Ceremony and a Sacrament : 
' their Canons a mixture partly out of the Word of 

* God 5 and partly from their own traditions .- and to 
'fhew that they love the mid- way in all thefe, their 

* Purgatory a middle place between Heaven and 
^ Hell, 

Since that^in the Reformed Churches there be many, 
that though they have not been fully Popifli, yet have 
greatly defired and much laboured for a reconciliation^ 
as if a middle way betv/een us were the way to peace : 
who perfwade themfelves, and feek to their power) to 
perfwiide us, that if we yield unto them in Ceremonies, 
it may be a means to bring them over in Dcdnnes : 
and to tell us, were it not for the lefuites on the one 
lide, and the Puritans on the other, two hot fpirits, 

vkrate men would foon agree ; we read of fome, 

P p p Re^U' 



474 ^'^^ '^^^^^ ^^^^ ^^^ ^^^y- 



Mcv. 1.3. 16. that do receive the mark &f the Beafi-^ at- 
mark I conceive to bean exprelTion taken either frotti^ 
afervantor afouldier^whoby fome badge or cogni^ 
zance are knovvn to what Mafter or Captain they be- 
long •, for as Chrift will have f;is Chureh feakd^ Rev.. 
7. 3,. fo will Antichrift have his fervants mark- 
ed.. 

And this mark the text tels us is double 7*;^ ffe r/^/?^ 
hand^ and in the forehead : the one notes an open pro- 
feffion, and the other an earneft contention to promote: 
riiecaufe. 

Firft J in the fore- head ^ it is an open profeiTion either 
in words or pradife^when men either pradife it, or 
praife it: when men praife their feafls^keep their fafts^ 
honour their Saints^.fetup their images, com.mend thein 
Crucifixes, love their Ornaments, their Copes , their 
Tapers, choofe their names of Priefts, and Altars ^c^ 
it is as plain hereby as if it were written in their fore- 
heads, to whom they da belong, and it appears plain- 
ly that a mixture, a middle way they defue*. 

Secondly, A mark in the right hand fets forth an ear- 
neft contention in the caufe of the beaft, the right hand 
being the Inftrument of adion, and that wherein a 
mans main ftrength lyeth •, and fo Antichrift hath his; 
Merchants, his Factors and Agents inmoft parts of the 
world, that ftrive to the utmoft of their parts and power 
in many things, if not in all, to advance the worihip of 
the beaft, and to engage men in their quarrel. So that: 
in all ages there hath been a mixture-, for Satan would, 
have a Religion like unto Kehuchadne\drs image -^ he 
cares not though the head be of Gold, and the breaft 
of Silver, fo long as the other parts be either of brafs^^, 
Qr:Clfe.partly ot Iron and partly clay. 



One heart and one way. 47 r 



Now what hath been the caafe of thefe mixtures iu 
all ages c'they are two. 

Firft the Mininery : and. 

Secondly the people, 

Firft, an unclean fpirit working in the Tropins-^ that is 
given as one reafoa when the Lord will cleanfe his peo- 
ple,and take away the caufes of their pollution he faith^ 
Zach. I J. 2. he ivill caufe the Frophet and the unclean 
fftrit to pafs out of the Land: f that is) the uncleaa 
fpirit that works in the Prophets^for the truth is there 
is a fpirit of uncleannefs and prophanefs is gone forth 
into the world. 

Secondly, horrible pride in all thofe in whom this 
fpirit of uncleannefs doth take place ; for vain man 
voouldbe Tvife, lob 1 1 .1 2. and he arfe^s a iLew of wifdom 
in nothing fo much as in matters of ReHgion, either in 
the Dodlrme or the worfliip of God-, and this is made 
a fpecial caufe of all huipane mixtures, CoL 2.18. being 
vainly puft up by their flcjhly minds . 

Thirdly . a vehement tfefire that fome men have ari- 
fing from this pride to win Profely tes unto themfelves, 
that all men may be of their mind, after their garb in 
all things-,they would have you circumcifed^that they may 
glor^ in your fie j}): ut mulintudine fequacium fcfe efferant ^ 
that they may pleafe themfelves in this,how many they 
have brought about, and how many Difciples they 
have drawn after them, that become their admirers, 
&c. 

Fourthly, horrible hypocri{ie,\vhen men are Sepul- 
chres within^ yet they defire outwardly to appear paint- 
ed'^ who having no power of godlinefs within , yet by 
new inventions would fain bc-ar the world in handj that 
furely they are men of a higher ftrain for matters of 

Ppp 2 Religi- 




One heart and one way* 



Religion then ordinarVj whereof their zeal for a link 
hodilj exercife and outward complement muft betb^ 
^reat witnets to the world •, and this Chrift chargeth 
upon the Phaiifees as a fpecial caufe of all that corrupti- 
on and compofition that was in the Church of God 
amongftthemjas wefeei\/4f. 25. 135 14. 

Fifthly, worlcly vvifdom , politick refpedls, and 
flellily ends^ what mored leroeoham to fet up the 
Calves, or iduio retain them, but becaufek fuited 
better with their policy, and earthly aims and purpofes, 
then the purity of Gods worfliip would ever have 
done^ for when men come to this^to count gain godtinefsy 
then that will be the beft Religion , or the beft way of 
worlliip,and thofe the moft decent ceremonies that will 
but further their worldly ends. 

So fometimes a correfpondency with forraign pow- 
ers of another Religion .- So • Aha\ that he might 
k^ep his correfpondency with forraign powers, with 
TigUh Fele^er King of ^]ljria^ he muft have the fafliion 
abroad alfo, 2 King. \6. 11, 12. outward references 
havemany times a great influence into the miatters of 
Religion. 

Sixthly and laftly, there are four fins which are in a 
cfpecial manner incidentunto the Prophets, and the 
great caufes thereof areJgnorancejIdlenefsjCovetouf- 
nefs and Cowardize. 

Firft, ignoiance-, that is given as a fpecial caufe of 
many humane inventions amongft the Pharifees •, thou 
blind thmfee^ Mat, 23. 16. Andthe Church of 7%4^/- 
ra^ inany well-meaning men w^ere deluded becaufe they 
knew not the depth of S:'tan, jR^i^. 2. 24. many men 
are deluded becaule they fee not the evil that is intend- 
ed .vthe Apoftle tels^us of Popery, that it is Arnyfierieof 

iniquity^ 



One heart a?id one way. 477 



■i 



imquity^ 2 7hef, 2. 7. Iniquitas^fcd myflica^fietatis & fi- 
delitdtisriQmine jfalltata : reprefented unto men under 
the names both of piety and loyalty. 

Secondly, Idleneis and carelernefs in matters of this 
nature, fo that if men can enjoy their libertyjive quiet- 
ly, and richly/or the purity of Gods worfliip \i matters 
not fo much^ that is given as the caufe , Mat, 13. 24,2 5. 
while men (li^pt the enejnj came nndfow^d tares, I n mo ft 
ages there have been fome fecure and quiet times of 
the Church -, when the Prophets have taken their eafe 
and a hint of [lumber hath come u^on them , and then is 
the time to vent and fet forth the inventions of men , 

I and fo by little and Xvix^t^fedcte-niim, ufufpfo:^ taata 
DoBorum afprobatio;^.e ccefit e\]e in frecto^ hac AJiimatione 
fenfimfinefenfucrcfcente. As a Jefuite fpeaks of fome 
things in Popery. 

Thirdly, Covetoufnefs , a. defire of railing them- 
felves in the world, and to fetthemfelves ina way of 
preferment:and when men lee there is no other way ro 
rife, then they refolve to yield unto this; fo it was with 
them of the (7^;?^^/^;^, who brought fuch a Mixcuie,. 
^ and caufed fuch a rent in the Church, Phil.^.\g. it was 
becaufe th.'ir God was their bclij^ and the j minded earthly 
things : So that if there be a Diotrephes that loves pre- 
ferment , he mufl and will have both the Dictates and- 
Inventions of men as well as their perfons in admiration. 
for advantage fth , 

Fourthly, Cowardize, (7/^/. 6. 12. they found out a* 
middle way to mix the bondage of the Law with the 
libert/ of the Gofpel, that they might not fu^er perfects- 
I t ion for the crofs of Chrifl , but that they might be well 
thought of on both fides. I eroboham kt nip Idolatry in 
Bethel^ ;xnd an old Prophet of the Lord dmlt there ^ yet 

Ppp 3 fuch. 



^-r g One heart and orte way. 



fach was his Cowardize^ that it feems he had nothing 
to fay againft it^ but that the Lord muft fe d a Pro- 
phet [iOm^ndahio reprove him, i Kir7g, 13. and the 
truth is, had not the Miniftery been in many ages a ge- 
neration of fpiritual cowards, they had ricyer had fo 
many inventions impofed upon them as they have 

hid. 

Secondly, there are alfo many caufes in the people-, 
but I will only infill upon this o^ie becaufe they re- 
ceive not the Doddne oi thf? Goipel in the purity^nor. 
she rvorj}nf} cf God inihe U-vc of it -, and therefore the 
Lord in Jullice gi^ves tinm ui' ahio An cffi^.xj of deceit ^ 
zThcf 2, lo^ii. rhev are ready to receive any Do- 
ctrine without tnir.g ihc -prhi^ an^ to yield unto any 
command willingly, walk after the Commandment^ Bof, 
5. 1 1, they are tor the moll; part a lump fit to receive 
any leaven •, the Prophets prophecy falfly , &c. andthepeo- 
^lelovctohavcit foy ler^y.ult. for a pompous ReUgion, 
thatconfifts much in outward iliews , and that which 
abounds moft in hodily excrcife^ is a thing that is gene- 
rally well-pleafing unto men, Amos/\,'^, and ufually 
when men fordike the rule, then they look more at 
what will pleafe them, then what w^ill pleafe God : this 
Itkethyvti hotife of -frael : and this was all they looked 
at therein. 

Secondly, when God turns unto a people in mercy, 
and they return unto him, he will free them from all 
this fuperllition or idolatrous mixtureSj Z^/?^. 5.9. 1 
nnll rejlore ti'i to them a pure language : which place being 
compared with that; jfa 19, 1 8. Theyjhall a/I /peak the 
language of Canaan : Language there notes confenfum 
cum populo Dei in fide (^ cultu : re goring a pure language ^ 
may fignifie purity bothin Doftriae and Worfhip: they 

ihall 



0?ie heart and one way. 470 

fliall fpeak no more partly tlje language of Canaan^ and 
partly of jfl)dod^:iS in times paft : but the pure language 
of Canaan : in Judgement / will make them one Nation 
upon the CMountatnsof ifrael^ and they f1)all defile them- 
felves no more mth their Idols and their det eft able things^ 
and from all your idols 1 will clean[e you ^ Ezek. 37-233. 
And I will give unto th^m one heart and one way-, that thsf 
^mll fear 7ne for ever^ler. 7,2, 1,9* 

Now' the reafon why the Lord will take away thefe 
mixtures when he returns^are thefe; 

Firft, becaufeufually thefe are the 2;reateft and the 
moft provoking fins of a Nation, Hoj. 9, i 5. all their 
wickeknefs is in Cdgal ^ this wasanticndy the place of 
worlhip, 1 Sam: 15. 12. and there they did now woiiliip^ 
God according to their own devices -^ the Prophet tels 
theiiijwl^ere they didihink to pleafe God , it was the 
greateft tranrgreffion that they did commit-,fbr to / con- 
cave the particle ^.^ is to be t^ktn profimmvfmAl 
their thefts, adnUeries^drunkcnr^efs^-crr. they did not'-. 
z\\ of them provoke the Lord^fo much as that, they did 
worihip huii according totheirowniaventionsi;^ CilgaL 
Beofciviendum efl non ex arbitrio fedex tmperio'. There 
is nothing to be doiie but by rule, (7^/. 6. 1 6 now whcre^ 
the creature iLall take fo much upon, himfelf as to fet 
his wifdoai above the wifdom of G od. and/c'^ his thre- 
f])old bcftde the threfhold of thz Lord , Ezek. 49. 8. it 
is a provoking iin that the Lord cannot en- 
dure. 

Secondly, becaufethisi^ afpecial caufe why God! 
departs irom any people-, now the Lord will never re- 
turn in mercy unlefs the caufe be taken away that pro- 
; yoked him. to depart-, Ez^tk, 8. 7. every humane inven- 
tion impofed as necelTiry to the fervice of God y is m 

' Image: 



480 ^^^ '^^^^^^ ^^^^ ^'^^ ^^y* 



Image of jealoufie , a^d the aim of it is to frovokc the 
Lord to go far from his Sanctuary, it is finis ^^^m^though 
not oferantts. 

Thirdly, becaafeof all Judgements upon a people, 
this is the greateft ^ and therefore when the Lord re- 
turns unto thciii in mercy be muft take away thefe^Pp/. 
81. 12. 1 gave them tif to walk in their own counfels , it is 
fpoken as of the greateft jud :ement could befall 
them : and fo it is for a m.in to be a rule to hmifelf^ for 
b^ that is his own rule, muft needs be his own end, and 
he that is his own end, muft needs be his own God-, and 
therefore it is a fpeech of the greateft difpleafare , he 
hath made unto himfelf Altars to iin, therefore Akar? 
ihall be unto him to fin, Hof, 8. 1 1. 

Fourthly, when God doth tecum unto a people in 
mercy, he doth intend to delight in them, and rcjoyce over 
them to do them ^ood^ and that he can never do in any 
fervice that they perform, until worrtiip be purged 
from humane mixtures, Mai 3. 3,4. when he hath f^ 
in his church as a refiner^ and hath purged his worftiip, 
then [lull the facrifices ^/Judah^^^^Jerufalem befleafant 
unto the Lord as in the daies of old: then , but not till 
then. 

Ufe, 
Let fhis teach every one of us a double duty. Firft, 
hate all idolatrous and fuperftitious mixtures in Gods 
worfliip whatfoever. Secondly , beware of them. Firft^ 
hate them as being the thing that canfeth the Lord to go 
far from his Sancfuar'^ : to be unto his people as a way- 
faring man that tarries hut for a. night: groan under 
them as burdens, that fo the Lord may return unto his 
people in mercy, an^ *-**?• ore ti a tw his Church a pure 

Ungi^age ^ 



^ ^ -- . , ... ..■■■....-■■■ r ... . .. ,■...-.■■. ^ . ±^^ , ,. ^ J ^ ^ 



0?ie heart and one way. a g £ 



language •, that they may no longer h^t hetrveen two opi^ 
ntons •, no more/rvr^r h) Cod and by Malcomc 5 but that 
he may reftore to us one heart and one way. 
To move your hatred againftit^confider, 
Firft, of all kinds ot fin this Is moft defiling xthou^ 
■Je-fiUd(l thj felf ivith thy 'dels, Ezek. 22.4. Now what 
is defilement or filthinefs-f it is, faith Aquinas^ Carentia 
nitoris quern ex gratia habemusi indeed all fin ftains and 
blemiflieth the beauty of the foul , but this fin above 
others . And if we obferve the Scripture , we iliall fee 
that they have been men pf moft corrupt fpirits, and 
the moftprofligatedconfciences that have been moft. 
fet upon humane inventions in the things of Cod ; take 
the l^harifees for an inftance^ and indeed it is Juft with 
God, that they that will find out waies of worftiip for 
God to be untothemfelves means of fimdlificationjthat 
thofe lliould prove in juft Judgement a means of defo- 
lation. 

Secondly , ic is moft inflaming : thej have hflamcd 
t hem fe Ives with their idols under every green tree ^ I ft, 
57.5. they are fiid to be for this caufe, mad upon their 
Jdolsyler, 50. 38. Now in madnefs there are two things: 
///r^r, and. ^w^;t^//i^^ here is both-, firft ^W foundnefs of 
mind is taken awwiy , that a man cannot fay , Is there ^ 
not a lye in my if^ht fe/iW-fSecondly^it carries the whole 
man with fury after it/o that none more violent in their 
perfecutions then fuch men are whodefire or have em- 
braced for Dod:rines the conceits of men. 

Thirdly 5 there is no fin wherein men do manifeft 
more folly-, [Iriviii^^ to [hew themfelves wife they become 
fools, Rom. I. 2 1, for how highly ioe ver men efteem of 
humane contributions in Gods worlliip .• yet in GoJs 
account they are no better then playes, and mimical 

Qr[ q dancings. 



> 



> 



•I* 



>. V 



. 3z One heart and one way. 



dancings^ txodf^, 6, we know it was that which they 
intended for a Rdigious worfliip^ but being in a way of 
their own devifingj the Lord calls it flay, and the Apo- 
ftle in I Cor. lo. 7. renders it : So that they were but 
chilciiOi cif riages, antirpi fcfli^s^ neither fuitable to the 
holinefs of God nor the Majefty of his Ordinances 5 
only fit CO pleafe children and no more. 

Fourthly J No fin ripens Judgement more, nor 
ripens a people more for Judgement. So Ezek, 22. 4. 
Thon hajl dcfikdth^ [elf with thj idols- ^ thori hafl caufed 
thy d dies to draw neer^ thou art come eventi^nto thy years » 
• This provoked the Lord to break hth tire (faff' of beauty^ 
and of bands , with which he fed his people , as Zach. 
II, 7. the ftaff of be.iuty, that excellent order of go- 
vernment that was ?.mongft thenj^was now turned into 
eonfufion : and the ftaff of bonds of m.utual love and 
amity that was amongft them^turned to divifion. And 
iet no man be forward in the promoting of humane 
wifdom this way-, for ^udg. 8.27. Gcdeon made an 
Mfhod^ and the people rvent a whoring after it :. but 
the thing proved a fnare unto Gedcor^ ^ and unto his 
houfe». 

Laftly> it is an endlefs fin r wherein a man knows 
not where to flay, as Hof 10. i . According to the multi- 
tude of his fruity he increafedhis Altars ^ and according to 
the goodnefs of hii land^ he hath made unto himfelf good' 
ly Images : as God blefled them in their eftates^fo they 
began to bethink themfelves of a more pompous way 
of Religion-, for If any mans foricy may be a rule, then 
may one mans as well as anothers^and fo a manfliall ne- 
ver know where to ftay . 

Secondly, beware of it alfo-, for feeing it hath beea 
afin.ia fo many ages of the. Churchy it "feems a mans^ 

nature. 



One heart aud one imy. 



48 



nature is exceeding prone to it -jtherefore take heed you 
be not inluared by itdtttlc children keefycurfelvcs from 
Idolsi/ijncn^i loh.').ultc and you have/ great caufe 
to take heed. 

Firft,becau^c they are brought in under beautiful pre- 
tences-, the mjflerie Babylon gives the wine ofherfernica* 
iion in d golden cuf, Rev. 174. and in this llie is truly a 
Harlot, her hands arc fnares and bands ; llie is skilful 
to allure. 

Secondly 5 take the more heed becaufe they come 
not in all at once , but by degr-ees they creep in , 
*7r^Uiivy.i^o^tiCLv%i'7;TK^*ymt If^de ^, £ph, ^, i^. they lie in 

tvait to deceive : it is a ftudied thing, and they hav^e a 
method ill it, and rules according to which they do pro- 
ceed, and they walk in craftinefs : the word is, '^^ x-^f^c-^^^ 
which properly fignifies deceit at dice , fo that there is 
riot fo much" cheating and jugling in the moft deceitful 
fport,as there is ufed by them that in this kind lie in nwh 
to deceive ^Ho^.q 6. it was the way that hrohoam\\'\di 
to bring in his Idolatry into this flate • his cefires and 
purpofes were as hot (vs an oven-^ bur the people were a 
great lump, and they could not be prefencly leavened ; 
and therefore he fends forth his Agents into thefeveral 
parts of his Kingdom, and they did feek to Iv^aven the 
people, and in the mean time the Baker [lift and ccafcd 
from raifi/ig : the people were not le.r/ened by and by , 
nor fitted to receive fach corrupt woiihip , ani 
therefore he did flay a while till it might be 
done. 

Thirdly, take heed of it; for if it once be2,in, it will 
ftrangely enc;eafe.-iF one th:u goes before do bring m 
fo;ne,there be tho: e that co:v.t ai'ter that will 'did to the 
plot: as when Popeiy was fet up , we know one Pope 

Qj^ q 2 added 



^-TS.: 




One heart and one way. 



added fomething, and another fomething more, till at 
laft they made up th.it pouched Religion. It Icroho^m. 
hr'in^ i'^ '^^ c^l'va^its a thoi'.[and to one bi^t afterwards Omri 
And Ahah lluilljet up thswvrfliip of Baal\ 

Fourthly, it isagreatdiilionourtoa Congregation; 
for it makes all the worihip of God unfruitful • for m. 
qjai'a do th^j rvdrfhip me^ t cubing for dociri/ies the rndi- 
ntents of men ^ Mat, 15. 9- nay it makes themfinful,, 
Jmos 4. 4 Go up f<? Bethel andtrar/fgrefs^Scc, I imply- 
ing ) that the more they laboured in thofe fervices , ( it 
is a bitter Sarcafm ) the more they did di^fpleafe God, 
^nd add to their own fin and judgement-, this, 
turned Bethel the houfe of God M& Bethaven ^ 
Hof.io 5. ^ 

"Fifthly, they will farety eatoutall the heart of the 
\3,^oriMp of God in time. 2 King. 16.14,15. when 
jha\^\\:id fet up a new fafliioned Altar,he commanded 
the Priefts to burn the morning and evening facrifices 
upon the great Altar thathe had made r, thus we fee it 
puts the Altar of God out of office ^ and that they 
might think he had a Religious end in it, he faith^that 
the Brdzen Altar^ ( that is ) the Altar of the Lord llull 
be for the King to enquire ky^ fi quando ^lacebit ^^ as lunim 
well notes upon the place. 

Laflly, this will fland a man in no ftead in time to 
Gcme-, jts fpoken with fome derifion,H^/. 8. 5, oh Sa- 
maria thy calf hath cafl' thee off : when the captivity 
came, the Lord tells them that,becaufe they were very 
confident that they fliould be delivered : but now it 
feems the calf hath cafl you off. Can^un was the Lords 
Land,and he gave it to you^ and to your Fathers for aa 
inheritance : but as foon as you caft off God^ it is no 
wonder if the Calf call: off you , and cafl you 

oui. 



One heart a?id one way. aS< 

out of the good Land that God hath given yoUr 

rife. 

Seeing the words are a promife that there fh.illk one 
Cod and tf;^^;;^«?^5Confider5promires are objcfts of faith^ 
grounds of hope, and rales of prayer : and by thefc 
things men live, and in this is the life of ouripirits, 
yp. 38, 16. thcitis, on this we reft, in thefe we hope , 
and according unto thefe we pray : and m this doth the 
life of a mans fpint mainly confift, 

Firft, then look upon this p'lrcicular promife as an 
objedof taich-.and concernmg it we mufl: exerche thele 
four feveral ad'ts of faith. 

Fir ft, let thy fiith found the depth, of this promife^ 
for there be trea(t^rei in chevvord. and they lie not above 
ground, they mu ft i'i'^V^^^^/^r, Prov.z.^ and they 
be not the fmalleft to be had m the prcmiks«what doth 
God here promife? fimplicity and fincerity.in whatever 
concerns his worfliip-and fervice^ tor whatever is mixed 
departs from unitv: now of humane mixtures I find in 
Scripture three forts , and unto them all i conceive- 
this promife reaches ; fo our i:\ixh muft look upoa 
it. 

Firft^in Do6lrine^mixing the truth of God withfalfe 
glofles^and corrupt interpretations,neither agreeing ta 
the wifdom,majefty, or mind of the Holy-Ghoft, and 
this'is the mixture here fpoken of , Icr, 23. 2.8- what is 
the chaff to the wheat ^ and yet if many Sermons were 
winnowed, though the chaff is nothing to the whevat, 
yet it might haply prove more then the wheat. 

Secondly, inworfiiip •, x^ds inthe worfliipof God, 
that have no other ground but the will of man, that is 
the mixture the Apoftlefpeaks of^ Col, 2., 23 . they did 

worihip; 



4^6^ One heart ^'itd one way. 



\\^6rfl:iip the true God , and they did in many things per- 
form thofeafts which hcrequired^but they mixed fome 
afts, out or their own wiii.which God never comm.and- 
ed, neither came it mto his heart Icr, 7.51. 

Thirdly, in Diicipline a mixture ef the Ordinances 

of God, and of the Commandments of mien^lbme- 

timxs turning the power thev have from God againft 

rhem for whofi^ good and prefervation it was mainly 

given-, the edge of ths fword againft the watch-man , 

Jcr, 35.5. he M\is flms up-Ai was not in prifon^for he fled 

and hid himielf, and therefore it is conceived to be 

fpoken of excommuniCvtion .• and fo they Jlay the 

rvitnc^es: which cannocbe uacerftood litteralV'of kill- 

v^ them as men, but Metaphoricallv kilhnsuheuias 

witnefles^ Rev, 11. 1 1 . If there be a rotten memberto 

be cut off;, they ftrike with the back of the fword 5 but 

if a godly man have but a hair to be paired off, they 

turn the edge and ftrike a full blow, (^c, fo when men 

mix the Ordinances of God with their own corrupt 

ends, and order all things in matter of Government 

fo as it flial! beft ferve to advance their worldly ends, 

colour over adts of policy with pretences ot piety : 

Sajit is Corh^r/]^ for their own advantage fake , Mark 

7. II. >et thy fiith engage thee to lay hold on the 

promdfe in ail this, and expeft to be delivered from 

them all, that in every one of thefe refpeds Gods 

nanii.^ may be one. 

Secondly, put forth an ad of reliance, affiance^ re- 
cumbence , or whatever elfe doth exprefs an act of 
an humble and believing foul 5 cafting himfelf upon a 
promife to obtain it; cleave to the word, rfaL 1 1 9, i ^, 
leave thy felf with the prGrndfe.- for that is theexpref 
fion^thefc^ir leave themjclvcs ?n>/;//;v^^.Pfa.io,i4. -'' ly^ 

Thirdi\* 



()}2e heart and one way. 4 87 



Thirdly, (hut thy cyesagainft all difficulties, ftagger 
'not at the Hnlikelineis of the means;he that ihould look 
[! upon the Ifraelites at their divifion , and lee how much 
iiivifion and ho.v much Idolatry there was amongft 
them, and that of all the Nations round about (but yet 
the Lord hath &d it, and it lli.iU be accomplifhed in his 
feafon ) he that lliall obferve how exceedingly a pom- 
■pous Religion pleafeth them, and how much they are 
taken with humane additions in Gods fervice . ho'>\r 
firmly it is rooted and with whit power it is backed , 
'he Will be ready to fay, if God jhould create wiridows in 
/^j^x't*;?, this could not b^ ; but know^though there were- 
mountains in- this way of his people, yet this could not 
hinder the accor.plilliment of apromife-, JVhoartthow 
■O great mon^ynain? before 2.tx\ih-^:)^\ thou fl>alt become a, 
LfLiii^jZ.ich. 4,.6,j\ nay and hefe mountains faith 
doth often remove and make them become a 
plain. 

Eourthlv, wait for the performance o:'it in Gods due 
time, ^cf I .^.rejoyce for the fromi(c of the /^j/fcr,though- 
it miy haplv by fm be delayed. God brought his neo- 
pie to the borders of the Land of promife, andinew- 
ed them the good Land, and yet by their unthankful 
^valking, they were led back again iourry years in the- 
wildernefs-,buthowever,if it tarry ,rejocye for it: for it 
rvill fpeak , and it null not lye , it wtll cor^e andtt will not 
tarry ^ Hah, 2.3. 

Secondly, let icbe unto thee alfo a ground of hope: 
theobjedof hope is good things to come ; and that 
which iS grounded upon the promife, is l/hjely hope that 
never makes afhamed •, let there be an holy, an earned 
expe(5lation and groaning for it, ^-'^-^p^^'^'^^^ -^ go forth, 
and meet the mercy while it is yet a far off,. 

- " ' ^ And 




One heart and one way. 



And to ftirupyourhope^ confider firft^ic will be a 
means to allay your prefent grief^ to fee men ufurpe 
the Throne of God, and talk ot fitting immediately in 
theconfciencesjand to wring thofe tender wards of 
■confcience that is as foon fpoyled as a Ship caft away , 
I T^m, i.ip. to hear the word of God (as preached) (ec 
forth by the unnouriining vapours of humane wit,can- 
not but be a 2;rief to a eood heart; fo to fee the Ordi- 
nances of Godpurein themfelveSjto be fet out with 
the drefTmgs and blandifliments of the inventions of 
men, like a wall of a mirble with a roof of draw ^ to 
'^ fee people turned atvay with e-verj wind of D^cirine •, and 

when Miniflers rtiall have caufe to compkim that have 
^ ^ preached long in a place as Vttzr M.irt)r ^\di'ix. thecon> ■ 
• '■^^ j^ jj^g -^ ^c Qyo^.-^ ^[.lyy^^ when he heard in Oxford a Col- 
ledge bell ring to Mafs & the Students flocking there 
a pace, H-^^c una noitcla omncm mc:im doctrtn.r/n ever tit : 
this bell rings a pafTmg peal to all my Ledures , to all 
my Sermons ; to that man to whom the Ordinances in 
their purity be dearer then his life, .it cannot but be a 
great grief: as the contrary cannot but be a great mat- 
ter of joy when he (ball confiderthat the time will come 
when the Kingdom Ihall be the Lords . and men lliall cor- 
rupt the purity ot his worfliipno more. 

Secondly, hereby the Ordinances lliall be fet up in' 

their glory, and they are furely the glory of a Nation 

wherefoever they are, i ^am.ii^. ult. To fee Romam in 

jiorcy that is one of St . Jufltnes wiihes-, how much more 

doth a good heart defire to fee Ecclejiam in Jtore , that 

God may be^autifie ihchoufeof hisglorv:' lfa.6o 7. 

Thirdly, then {li:ill his people more fully enjoy the 

■f refence of God in his Ordinances •, for when the Tem-, 

■'- pie is purged, the glory of the Lord will fill the houfe , 



■NMk> 



One heart and vm way. ' 4^^ 



B^k* 43 . 1 5 2 . a/^d the name of the Citj jhali ^^ Jehovah 
Shammah, the Lord is there^ E\ek, 48. nit. 

Fourthly 3 hereby the conlcienccs of Gods people 
5 Hull be freed from many an unneceflary burthen-, now 
y€ {['\o\A^ dcfire the fcace of fery^falcm-^ they jktll profper 
that love ityPfal. i, 22 6. iuppofeyour confciences be 
not touched-, what if they be no burthens upon you-, 
y-et where is the fpirit thai (^'id^v^ho is offended^And I hnr^ 
not? 2 Cor» 1 1. 2p. 

Thirdly, let it be a rule of prayer^ for the promife is 
^the only ruk of what we can ask in faith ^ and prayer 
the only ground of what we can expe(fi: with comfort, 
and therefore le-t thy heart fay Amen unto this pro- 
mife y he it unto thy fervent According to thy word ^ 
Lukei. 38. 

And to ftir you apto it, confider firft the means by 
which God will do it, and they be all defirablc. 

Firft, he hath promifed to take away the unclean [pi-- 
•fit out of the Land : for if the unclean man were taken 
away, new would arife, therefore the promife is to take 
away the unclean fpirit, Zach. 13.2. 

Secondly, he will take off the hearts of his people 
from thefe mi>^tures,that Ephraim fliMfay^^ Wlj^t have I 
to do any more mth id&kl Hof. 1 4-6 18. 

Thirdly, he will root out all thefe Idolatrous fpirits 
amongft us, that will not be reclaimed',they that purifie 
themlelves in gardens lli.iU be confumed when God 
comes to purifie his Church, //ii. if/f. 17. there flhtll be 
no Canaanite in the Land any more foh e-vcr^ Zach.i^ nit, 
and when they are cut 0^3 ao more of his nime Ihall be 
io\wn y Nahfim i. 14. 

Secondly, to move you to it, you have Gois com- 
-mmljfi^di, 6. Tc that arc the Lords remembrancers ^ 

Urt hee^p- 



49^ 



One heart and one way 



* keep not fikfKC \ ?j^Vj?On the Lords recorders : and a 

mam rhmg that the people of God do record , is the 
promifes which as yec remain uaacco;npliilied unto the- 
Church. 

Thirdly-, -^ve have a concurrence of all the prayers of" 
theChurch'Of God that have gone before us-, for the 
prayers of the Church be like the a<fts ot a State, the^^ 
dye' not with the man that made them- for they aie- 
niade unto an eternal God, grounded upon an everlaft- 
inc; righteoufnefs , offered by an eternal fpirit, and 
theretore they areeiernaUy acceptable/and of an etern: 1; 
efficacv ;, in after ages Davids prayer, PfaL lop. 8. took 
effect u'pon^'Hd.is^Acl-.u 2. therefore as we muft preach, 
for after ages as tlie Prophets did^and the Apoftles en- 
tred upon their labours, fo mufr we pray far after ages^^ 
and be content that other men in time to^ come (hall 
reap the benefit of our prayers. 

Lafily, God hath begun already, and now we have 
ChrjfoJI. gr^eat caufe to be earnefl: with him to go on with it r, for 
hsr». he hath faid , fl'dll I bririg to the births andfhAll' I not bring 

forthnfa.66'. 9.. Experiences of former mercies are.ai 
fpecial pledge of future^ Ffalmj^. 14. h [mote the 
head of Le-viathanin the w .iters: and gave him to be me^t 
to his people Dihiibiting the ivildernefs • it is fpoken of 
Pharoabs x:my which God deftroyed in the red Sea •, 
that is, thedeftruc^ionof the Egyptians was a pledge 
' CO him oi^ the accompliihment of the m.ercy that God 
had oromifed to cdH the Cny^aanite out of the promifcd 
Land , and to give tb.em pofiefTion of it-, many hard- 
(liips they were to pafs through in the wildernefs-, but 
God gave them this meixy as- food, not to their bodies, 
but food to their fiithjW^iile they were in the wnld erne fs/- 
therefore th )fe former great 'and glorious promifes 

w^ere 



One heart a?2cl one way, ^^ j 



were accompliflied.So that former mercies are food that 
God gives unto the faith of his people to feed upon till 
he hath perfedlyaccomplillied whatever he hath pro- 
mifed unto his Church 

Let no man fay, who flialllive v/hen God doth this ^ 
but be fure, for thy time , have a (lock going in the 
X2\\\irchQsihip'jfov tfjtreis no kf^oivledge^ nor work ^ nor 
Uheur in the grave where thou art going .* therefore fow 
thy feed, and if the harveft come not in thy time, yet 
thou flialt be no lofer • for in glory €od will reward 
thee according to the fruits of thy doing, ler, 17. 10. 
the Lord tells thee. Go thy waj Daniel, thou fhalt reft and 
fiand up in thy lot in the end of thy dayes^ Dan, ii.ult, 
comfort and encourage one another with thefe words. 



Rrr z Grace 



^^ 



Sfe^ 



493 




Grace is Wifdom 



AND 



Wifdom the Principal thin^^- 



Preached at a meeting of the Company of 
Black-Smiths^ Ofiob.2^»\6^7* inFijh'Jirm^ 
London. # 



Prov, 4. 7. 

Wifdom is tk frincifd thing, : therefore get mf: 
dom^Scc, . ' 

i Hen the Lord gave Solomon his option, 
g I King,^.^, Ask what ifhallgive thee : the 
g choice that he himfelf made was wifdom ; 
P Give unto thy fervant an under (landing 
heartland his requefl: picafed God fo well^ 
that the Lord gave him wifdom and undcrfianding^ 

Rrr 3^ excced-^ 




lOmeTs ivijdojn^andivtfdojn the principal thing. 

exceeding muchy and Urgenefs of heart even as the fand 
tipor.tl'C Scdflwre, 

And this Book feems tobe an Epitome of that large 
heart that God gave unto the Author of it •, the Book 
of the CamicUs indeed fets foith the knowledjje and 
the myderie of Chnft .• and Eccltfiaftcs fets forth the 
knowledge of the vanity of thecrearirres^ but here tn 
totum Solomonem : that there is not anv part of the 
revealed will of God^or the duty of m:i\ for know- 
ledge , orpraftice, but in this book it is more or lefs 
touched at.- Afid we have great reafjn to admire the 
sioodnefs of God , that hath not fuffered this Sun to 
^-fet, \>Mibei}ig dcdd^ he jet fpeaketh-^ and the Lord having 
honoured hun with wifdom above all men that ever 
were (except the Lord Jefus Chrift ) wefliould heark- 
en to his advice, concerning wifdom in the ZQKtyrvifdom 
^is the principal things &c. 

Li the words you have thefe two things. 
Firft, a commendation of it. 
Secondly 5 an exhortation^o it, 
Pirft, the commendation, HMH ^''t5^^«'^ the word 
fignifieseither purity, or dignity ; and fo fome inter- 
preters render it , pri/^cipiumfapuntia^wiCdom is t\\Q 
principal thmg: Montanus u\A. others of a purity .io ofr 
der : and fo Tremelius renders it, quia caput efi fapienti^ 
€dm acquirere : the fear of the Lord is the beginning of 
wifdom : this is the chief excellency ^therefore let it be 
gotten in thefirft place : T\y^ the word fignifies to 
get a thing as a mans own pofTellion 5 to have a title to 
it, and a propriety in it,to make it his own, to have itiii 
his own heart, and to polTefs it for himfelf : and 
whereas there are many waies of gain that men do folr 
low in the world, and many other poffeffions that men 

do 



Grace ts wijdom^aiui ivijdom the prmcipal thing. 40 j 



CO {Inve tor^ and feek after, the wife man here fayes,in 
the middle of all your other gcccings 5 let this be the 
principal care of every one of you, it being above all 
others the principal thing : and though the world flow 
in upon you, and you jv^/Zj your fief s in butter ^ and be 
great gainers otherwife , and the earth bring forth her 
encreafe to you^yet with all your other gains^^/ under- 
Z?./;;*^//?^-, whatever you get or lofe make fure of this 
iibove all ; But what is meant by wifdom ^ By wifdom 
in this book is meant two things. 

Firft^ Chrifi the wifdom of God So Prov. 8. 30. / rvas 
hy him as one brought up with him^ &c. 

Secondly^ Grace which is the only wifdom in a man, 
and fo the fe*ir of the Lord is the beginning of wifdom : 
or caput , the chief and the principal part of it .* but 
it is only in the latter of thefe fenfes that I fhall fpeak 
to at this time. 

Doctrine* 

Firft^ that grace only is true wifdom- 

SeconJHs thatths wifdom is the principal thing v 
which h ich more excellency in it then all things elfe in. 
the world: there is in it a fuperlative and a tranfcen- 
dtnt excellency above all excellencies in the 
world. 

And that grace only is the true wifdoiii, this Lfliall. 
clear to you thefe two wayes. 

Firil:,. the Lord ( who is only wife ) he counts no- 
th'iig Wifdom but godlinefs^ and this he doth every- 
where fnle wifdom : there is a great enquiry and fearch 
amongft ah the creatures where wifdom is to be found: 
m^n know not the price of it, neither is it to be found in the ^^ ^.B.uit*. 
Lj/7dof th: living : ( that is^) amongft all the creatures, 

and. 



. , ' , -- ■ ■' ■ . .. ■ — — ^ _ — . — ..„. 1 

4^6 Grace is wi/domyand wijdom the fmcipal thing. 

and in all the fludies of them -, the dephfdith it is not in 
me^ &c. it cannot be gotten for gold, /> cannot be valu- 
ed rvith the gold of Ophir , rvith the frecions Onyx or the 
Saphyre ^&cc. and yttthefearof the Lord^that is m(dom 
untomen^ zad tod<?partfrom evil, that is underfia^dr/rg^ 
FfaL'po. 12, teotch us to number our days th>it jve may 
Apply our hearts untowi[dom^&c. (that is) in Confidera- 
tion of the iTiortnefs of them^we may get grace to our- 
felves, which will be immortal , and ftand by us When 
. all the creatures both in heaven and earth fliall fail and 
forfake us^^ Luke j. 37. where .grace exprefledin the 
holy converfation of Chrifl: and ^ohn^ is called wifdom^ 
wifdomis juflffied of all her children^ and Lnk, 1. 1 j. fouls 
are- faid to h^ converted to the rvifdem of the jufi ^ &c 
and therefore a godly man only is called the man of 
mfdom^ Micha 6.9, therefore in God-s account grace 
onlyiswifdom. 

Secondly, inGodsaccount all things is folly with- 
out grace-, and therefore Solomon throughout this Book, 
and fo David J Pfil. 1 4. i, the wicked men are the fool- 
illimen: the fool hath [aid tn his heart there is no God: 
the wicked man and the foolare Synonomas y^nd exprels 
the fame thing : anunholy man, is a marvellous unwife 
man. Take a view of that which hath the grewateft flie w 
of wifdom, and the greateft name of wifdom in the, 
world, 

Firfl:, all humane knowledge without grace it is but 
folly I the He athen moft of them were the grea teft A r- 
tiAs and Philofophers in the world, thofe that moft en- 
quired into the fecrets of nature, and had brought all 
hiimaae learning unto the greateft height^ as in /ithens 
and Corinth^ which were Univerfities and places far 
more famous then any oth^r for knowledge , tongues , 

and 



Grace is wifdom^ and wijdom the principal thing. 497 



and all abilities, i Cor. i. 20. God hath made foelifh the 
mfdom of the rvife ( that is ) made it manifeft ib to be, 
and, wbikft thej frofcfl thcmfelvss wife ^t bey became fools % Ront.i.iu 
but they had not the knowledge of the Scriptures, and " * 

tWefore their knowledge might well be foUy : but for 
the [cvvs and their Rabbles, they had great knowledge 
in the Scripture and in divine myfteries-, furely their 
knowledge was wifdom : Chrift fpeaks it to the Phari- 
fees,£hemoft learned amongft them all, Matt ij.ij. ye 
fools and blind ^ &c. fo that if a man had all natural abili- 
ties to the higheft pitch that ever was attained, a fliarp 
wit, a piercing apprehen(ion,a folid judgement, a firm 
and a tenacious memory ^and thefe ailed and hightened 
by induftry, and Art , the help of tongues , and the 
greateft improvement of reading, and exercife> ^c. 
without a principle of grace put into the heart to en- 
lighten and enliven a man, all this would be but fol- 
ly 5 and never be counted wifdom in the fight of 
God. 

Secondly, take the greateft Statift and Politician in 
the world, which hath alfo a great (liew and name for 
wifdom •, let a man be acquainted with the Laws of all 
States , let him be able by experience and obfervation, 
to judge of the managing of all affairs ^ let him fit 
at the ftern of the State,andlet him with never fo great 
dexterity manage all the affairs of it, and let his coun- 
felbe as that of Acbitofhel as an Angel of Gody and as 
an Oracle of God -^ yet without a principle of grace in 
the foul, the rvifdom of this roorld is foolijhnejs with God, 
and he takes the wife in their own craftinefs^ i Cor^ 3.19- 
and their own policies prove their own fnares, they are 
lakeh in their own nets. 
Thirdly, take the greateft men in the world^and they 

Sff are 



... ^ _,j— — r - I -- I -^ —i... -■— I ■ ■ ■^■^■^-— ^— ^^-^» . , ■ ^ » , ^ .., 

498 Grace is w'ljdom^ and mjdom the principal thing. 

are rvi/e in their orvn conceits^ Prov. 28.1 !• that they can 
fb manage their affairs as to get an eftate, and fet them- 
felves in the face and glory of the times, raife their 
houfeSj and mount up all the flairs of authority and 
honour, and make haft to be great^ but yet without the 
power of godlincfs^Z«. 1 2 . 20 jtis hMt^Thotcfool this night 
(hall thy foul be taken away. 

Fourthly, come to the civil men of the world , and 
they are the worlds Saints , that can fo order themfelves 
in the profeffion of Religion, that they can keep them- 
felves unffotted of the worlds and be efteemed Saints in 
their generation^ and yet can with wifdom avoid thofe 
dangerous waies of extremity that godly men do walk 
in, as favouring of too muchnicenefs and precifenefs, 
and they can be counted honeft men and Saints , yet 
without the power of grace in their hearts, they are but 
fooltjh Virgins y Mat. 25, r. and all the former blaze that 
they made with the oyl in their lamp , it ^vas but theic 
folly jand no wifdom in Gods account. 

So that in the Judgement of the great God , only 
the fear of the Lord ^t hat is mfdom : and the knowledge of 
the holj^that is under jianding : there is nothing wifdom. 
butgodlinefs. 

And thiS will appear by 'thefe rules of wif-- 
dbm, 

Firft, wifdom ads by the higheft principles : that is- 
the firft thing wherem a mans folly in a ftate of fin is^ 
feen, £^A. 4.18. having their underflanding darkned : 
which is the feat of principles-, and according to a mans 
principles,which are the rules of his adions , fuch they 
are : ioxBccl. 10. io,V/tfdom is frof tabic to direct : it 
gives a man a right rule co walk by every man is accor- 
ding to the principles by vvbich he walks; lay but 

thefe. 



Grace is wljdom^ and iv'ifdom the principal thing. 4pp 



thefe two principles in a mans heart. Firft, that the 
Church of Rome is the only true Church. Secondly, 
that this Church cannot err, and he is immediately a 
Papift. though he ad not many of their fooleries, cf ^• 
So lay but thefe principles. 

Firft , that fin is no fuch great evil as m^n are told 
it is. 

Secondly^ if it be a great evil, yet men think God 
ismerciful, heisnotfoliricl and fevere as men fpeak 
of. 

Thirdly, if God be fo ftrid, yet it is long before the 
day of Judgement;, and therefore it will be long be- 
fore a man comes to an account , and this will make a 
man a prophane man immediately, oj\dtopour out him- 
felf unto all evil mth greedtnefs. So lay but thefe twe 

piinciples ; 

Firft, that every man is to love himfelf beft. 

Secondly , / am not my brothers keeper : it is nothing 
to me what other men do, or what they furfer- and this 
will lay the foundation of all manner of cruelty and in- 
jufticeinthe world. 

Now the high and excellent principles that godli- 
refs laies in the foul, are fuch as thefe ^ He name five to 
you. 

Firft, that the chief beauty of the creature is ho- 
linefs,eirery man is in value as much as his foul is worth, 
and no more •, the heart of the wicked is little worth: 
Prov. beauty is vain , but a woman that fears the Lord 
fhejhall be praifed 3 the Kings daughter is all glorious with- 
in^ &cc. PfaL 45. 

Secondly, the happinefs of the creature confiils in 
communion with God, FfaL 63 . 3 . if a man had fellow- 
fliip with the wifeft men of the world, yet it would not 

S f f 2 content 



_^_ i MM ■ ■^li^^T I I II I I !■ I l|- I p— ^^— — ■ r- ■ ■ 

500 Grace is wijdon^ and wi/dom the principal tlmg. 

content him-, if this be his principle ^t hat his felictty lies 
in Communion with God, One day in thj houfe^fmh fuch 
a foul 3 is better then a thonjand years elfe-rvhere. 

Thirdly , that fin is the greateft evil in the world, 
Rom. 7. 15. it is fikhinefs it felf, the excrement of 
naHghtine(s :finfulfm^ &c. 

Fourthly, that it is better to fufFer then to fin, Hebi 
X 1 . 2 5 'fuffering is hut a light affliSion in comparifon o£ 
^xmy&c.Heb,!!*!'). 

Fifthly, the things that are fee n are hut temporal , the 
things that are not feen are eternal^ 2 Cor.j\, 17. fuch a 
man fees the fajhion of the world flill pafsing away' , 
&c. 

One of thefe principles now will change the man, 
lames i . it is by the word ingrafted in the heart , that the 
feed of grace appears • the heart brings forth fruit ac- 
cording to the principle that is put into it : all men 
judge according to the principles that are in them- 
felves. 

Now there are lower principles by which the moil of 
. men are adled, as the courfe of the world, the example 
of the multitude, the greaiones, the Traditions of the 
Fathers, and the common principles that go abroad 
amongft men^ and according unto thefe , men Judge, 
and walk, and are aftedinall their waies .- this is the 
fird property of a. wife man, he lives by wift and high 
principles. 

Secondly, wifdomis feen in aright Judgement of 
all things .• to conceive of things as they are , andpaff- 
ing a right fentence upon them all. 

Firft, he Judges good things to come, to tranfcend 
all the good things in this life : better then all the plea" 
fure$4)f Jin that areprefer4, Rom* 8. 18. Neb, n, 26. it 



Grace is mfdonij and wifdom the principal thing, 501 

is faid of Mofes^ he had r4ffe5l unto therecomfcnce of re- 
ward * pleajures at Gods right hand for evermore ^ 
Sec. 

Secondly, he Judges men miferable that have all the 
jollities and excellencies of theworldinrefpe(5lof the 
miferies to come^which is the portion of all the fools in 
the world, that do not huy this -pearl of great price i Go 
to now ye rich men, weep andhorvlyforyou have received your 
confolation ^ and, Son^^ remember that in thy Itfe time thm 
receivedfi thy good things^ &c. 

Thirdly 3 it will make a man to judge aright of all 
the circumftances of mens adlions, Prov. 10. 5. he that 
gathers in [ummer is a wife f on :Mat. 25, 3. the foolifb 
Firgins come to buy when it is too late^ Luk. 1 9. 42 . EccU 
8. 5. ^ wife mans heart difcernetb both time and Judge- 
ment^ &c. 

Fourthly, he Judges aright of the iffuesandconfe- 
quences of all things, Prov. Z2. -?. 4 wife man fore- fees 
the evil^andhideth himfelf^ &c. he knows, the wicked are 
madefor the day of wrath : and though /^^;i flourish now 
like a green Bay-tree : yet what will they do in the end. 
thereof ^Deut. 21. '^. 

Thirdly, in the efteem that men have of perfons and; 
things-,he faies that great men are many times the bale- 
eft of mtn^Ban, 4. 1 7, he fetteth over Kirkgdoms the bafe* 
eft of men ; and the worft condition of a godly man is 
better then the beft condition of the men of the worlds 
heisof S. F^/z/j mind, 1 would that you> were altogethir 
ffich as I am^except thefe bonds 5 better be a Door-keeper in 
the houfe of God^ then to dwell with Princes : better never 
t4) hav*e known the way of right ecu f/iefs • Having t a fled of 
the oldwine^he cannot defire new^pr he faith the old is bet- 
tn: and it wai better with me when ! was with my former 

S f f 3 hii?: 



.CO! Grace, tsmjdom^ md wifdom the principal thing. 



husband thermit is now : the rods and frowns of a father, 
are better then the kiffes of an enemy, cJ-r. 

fourthly, in a mans ele(5lion5a wife man doth pitch 
upon a general goQd before any particular good : it is 
true, that riches will avail againft poverty, and honour 
a^alnft difgrace •, but thefe are but particuhr good 
things 5 they are not profitable for all things-, riches 
jivail not in the day of wrath •, honour will not fupport a 
man in a lick bed jC^^. but now ^godlimfs isfrofitahlefor 
all things.^ i Tim.4.8. it is great gain^ &c. 

Secondly, he that is wile chufeth that which is moft 
profitable/^r bi/nfelf lobii. 2 . Prov, 9.12. if thou be 
mf'^thou mlt he wife for thyfelf : Now a man may by 
other things be wife for his eftate, and be wife for his 
children, but may be a fool for himfelf. 

Thirdly, hechufeththingsthat are moft neceffary 
in the firft place ♦, and there is hut one thing nece^'arj^ &c, 
Mary hath chofen the better fart. 

Fourthly, he chufeth the greatefl: fufferings rather 
then the leaft fin, lob -^6,21, and not the greateft fin 
gather then the leaft afflidion % Malkm mundus a pec- 
Anftlm. cato Gehennamintrare &LC. Anfelm* 

fifthly, in a mans ends: a mans wifdom is in nothing 
more feen then in a mans ends ; now a godly man hath 
high ends-, the glory of God, and the good of his 
Church, Rom, 14. 8, 9. None of us lives to himfelf-^ and 
no man dyes to himfelf: hut whether we live or dye we are 
the Lords ^S>iC, and whether he doth eat or drink ^ or what- 
ever he does^ he doth all to the glory of God, i Ctfr, i o. 3 1 . 
fo that in the natural and civil adions of a m^ns life, he 
hath high ends-, whereas another man he hat|i low and 
poor ends , even in the moft religious and higheft 
adions -, if he pray, it is for himfelf , howlf&r corn and 

eyl. 



Grace is rvifdom^and w'tjdom the prhxipal thing, c o? 



oyly &c Ho[, 7. 14. and it is hut to tread out ths corn , 
Hof. 10. all his profeflion,fomuch of Religion as will 
ferve his turn and no more-, if he preach, it is to gather 
Difciflcs after him : and th^y ferve not God but their bel- 
ly : pollute my name for a morsel of bread and a little bar- 
ly^ faies God : and if they faft, did?m youfajl tmtoyour 
felves't will the Lord fay : and if they hear, what went 
you out to hear^ but a reedfhaken with the wind ? thefe are 
too mean ends for a Chriftian fpirit : their ends are- 
more raifed when they come to perform a duty t, they 
do not care to apfrove thcmplves to men only. , 
hut to God', that is true honour which comes from God5 
not as 5 W when he had neglefted the glory of God 
and his own falvation, now he takes care for a poor low 
end, honour me before the people, &c.. 

Sixthly 5 wifdom doth let a man upon the nobleft 
aftions and the higheft employments, Prov.i'), 24 the 
way of life is above to ^he wije, Sec, that is, his converfa-^ 
Pion is in Heaven^^ad he feeks the things that are above, 
and is imployed about them,how he may honour God^ 
and edifie the Church, enlarge the Kingdom of Jefus 
Chrift-, how he may get his fins pardoned^ his corrupti- 
ons fubdued^ his election fealed : Xev. > 2. i . how he may 
have the mom under his feet, or be an intercefibr in be- 
half of the Church, to ftandrn the gap and turn away- 
wrath: how \itmzy win fouh, and be mrtru mental for 
the publike good-, this he endeavours, and he that doth. 
fo is wife : whereas moll men are bufied almit?neat ar^d 
drink, and apparel^ building for themfelves and their po- 
fterity, or are taken up with toyes^ fine clothes , a pin, 
a rattle, is the hi^h^^ft things th.^t th)ev>h.lve in theif 
eye, as Domitian the Emperour (pent his time in catch- 
ing flies 5 for all he had the weighty things of the 

Kmgdom. 



504 Gri^ce is ipijdom, md wijdom the pmcipal thing. 



Kingdom lay upon bim,mhil al/ud qfiam mufcas Captarc: 
ShiiQK, Sucton, . 

T>o[irint 2. 
T'h'is rvifJom is the f'Ttncifal thing \ it hath K prehemi- 
nence and a fupereminency above all other things in the 
world; Prov, ^. 14. happy is the man that nndeth wif- 
dom , for the me/chnndiz^e of it is better then the 
mcrchdr.di\e of filver, and the gain thereof thenfiriegold^ 
&c, that is^even the trading for grace in the Ordinances 
is tj be preferred before the choiceft worldly comforts. 
But wherein doth the excellency of grace Ue^ In thefe 
particulars. 

Fkftjthe excellency of grftce lies in a conformity un- 
to God-, the neerer any creature comes unto God , the 
more glorioas it is^ anci the more happy : herein lies the 
happinefs of the Angels^ yea, and of the humane na- 
ture or <; hrift, that is exalted far above all the Angels, 
in this, that it is more like unro God^and all the glorious 
Attributes of God did {hine forth in him •- Now by 
grace a man is renewed and transformed into the Ima^e of 
God J 2 Cor. l.ult. he lives the life of God , Efh. 4. 1 8. 
hath a life from God, in God, and unto Godv which is 
a higher life then any man in the world livesj his life is 
a raofl excellent life, being w^rf^^p^;'^;^/:^^ of the divine 
nature. 2 Pet.t.^, grace doth -•o^^'^^i', and a man hath 
all the vertues of God fliining forth in him, 2 Pet. 1.9. 
a man is holy as h£ is holy^ and merctful as he is merciful : 
and we do thereby become i^f^'^^T^^'^^i imitators ofGod^ 
Eph, 5.1. 

Secondly, from this conformity there arifeth a com- 
munion : for hetrveen light and darknefs there can be n$ 
fe!lowj]nf 5 and // a man fay that he hath felUwJhip with 
him^andrvdks in darknefs, he doth lye J i loh. i. 5. they 

OHly 



■». »»» »< 



Grace is wi/dom^a?id wijchm the prindpnl thin^. 505 

^only enjoy the divine prefence, that are made partakers 
of the divine nature ^ and fuitaible unto a mans confor- 
mity, fo will his communion be : :{n unregenerate maa 
that hath no conformity to God, he c:\n have no com- 
munion with Cod: two cannot walk together tmlefs they 
he agreed. Cant. 7. 5 . the King is held in the Gallertes ; 
thott^ hafi ravifhedme with one of thtne Cies , and rvith the 
chain about thy neck, Zach. 3 . j. if thou walk in my wayes 
and keep my Ordinances^ J will give thee places to walk in 
among^ thofe thatjlandhy^3cc.and when a mans confor- 
mity lliall be perfed, fo fliall his communion be ; i Ioh» 
3,2. We fljall he like him , and we fbali fee him as he ss : 
An ungracious man can have no fellowfliip: a man muft 
be in a ftate of communion, Bph, i.ij.he mnfl be made 
neer^ before he can draw neer. 

Now every man by nature is an enemy to God, and 
cares not for communion with him. but hates any degrc 
of approach to God : he hath another fellowjlnf with 
the unfruitful works of darknefs •, therefore he can have 
no communion with God. 

Thirdly, grace fits a man for the fervice of God • 
for, he hath napleafure in fools ^ that is a wife God : eve- 
ry man by nature is drofsand chaff, fit for no honour- 
able employment: if a man weretofiand be fere a King , 
Dan. 1.4. be muft be lear ned in all wifdom^ and knowledge^ 
andundcrfianding, &c. how much more he that (hall 
ftand before the great God, Pfal 4?4. the Lord hath 
feparated to himfelf the man that is godly : the Hebrew 
word is TfJ^n cohimfelf for fervice, and tohimfelf for 
communion. Pfal 41.1, 2. he will fet them before hi ^ face 
for ever : when the Lord calls men to any fervice , he 
doth qualifie them for that fervice : Saul for govern- 
ment -, but ior a gracious work a common un<ftion wil 

T c t not 




Grace is mfdom, ahdmjdom the pmcipal thing. 



not fuffice : and if a man hav€ a new work to do, he muft 
kave from the fpirit of God a nervfuffly-^^Fhil. 

I. 19. 

The Devil will notimplo/ inftruments Inhisfer- 

vice till they be fitted:and therefore there be fome fins> 
that men are not tempted untoat.firft , becaufe th^ir 
fpirits are not prepared for them ; Sat<?.n tempts and 1 
prevails with men by {paller fins, and then they make 
nvay for greater .• BtMfgrace enables a man to do and to - 
funer which wayibever the Lord employs him : be the^. 
fervice never^Vdifficult, a gracious heart will fay. Here 
I am Lordyfertd me. FhiL 4. 1 3 . he knows how to exaltr 
God ina ftate of profperity,^e/f';?^ii?i homtoahoundimd: 
caft him into a ftate of adverfity, 4;?^^/ /'^ kri&i^s how t(h- 
pMnt)PhtL'j\.i^.^nd grace doth not only fit a man to do ^ 
Gods work , but alfo to aim at Gods end , for he is . 
%\a( i)ui «: wholly anothers : Butmher men, nm okem- 
fermt dnm obfeqmmtur. 

Fourthly , grace turns all things that a godly man ^ 
cnjoyeth into a blefling: but unto an ungodly man 
every thing is become a curfe : he is curfed in his body, 
cur fed in his name, and curfed in his eftate, and an all 
hisrclativ ns, and in all the creatures that he ufeth: his 
Table becomes 4 [nare^ MaL 1,2 1\ will curfe your blef- 
fings, nay the Oniinances of God chat be wntothe 
Saints the favour of Itfe^ are unto him the- favour of 
death ■: it Js a means to ripen their fins and haflen their 
ruine. Tit,i. i$.to the unclean all things are unclean. 
So that E[au may have the dew of heaven^ the fat of the 
earthy and yet be hated :and Saul a Kingdom , and yet 
reje^edofGod:znd^udas may have A poflolical gifts', 
and y er be a Devil^ and afon of ferdition : they may be 
bleffings in the things but curies to the man xfme fum- 



Grace is wifdom, and wifdom the principal thing. J07 

nro bono nil bonum •, without the chief good^there is no- 
thing good. But godlinefs brings a blefTing into every 
ftate, I Fet, 3, 9. the Saints are the heirs of hlefsinguwio 
every ftatc, Ecm. 8. 28. all things work together for good 
to them that fear God: allthingi arejourSyHndje are Chrifls: 
whether it be life or death y things f re fent or things to come^ 
I Cor. ^.11, mercies or crofles , Efh. 1.22. chrifits 
made the head over all things to the Church: for the Chur- 
ches fake, he doth order all things for their good ^ and 
doth as Phyfitians do temper poyfon into a wholfom 
medicine •, Go-is people are gainers by their worft 
cftates . and by their afflidtions the^j are made partakers of 
his holinefs : and when their outivard man doth decaff the 
inward man is renewed : and whatfover God laies upon 
them^ fo tt works in them the quiet fruit of righuo'ifaefsp 
it matters notwiiat befall them in this world : though 
the rain makdTBilfey foul, k is no matter fo it make 
the land fruitful ; for thefe clouds drop fatnefs : and 
therefore the foul of a godly man blefj'etk the hand^ and 
k/jfeth the rod that fmites, and faies, it was good for me 
that 1 was affiled: malediffionembcnedixit. pau^ert^tem r . 
ditavit. '■ ' 

Graceis like ihe'Philofophers ftone. it turns all into 
gold. Prov, 3. i8.it is faid, wifdom is a tree of life unto 
them that lay hold of her : it puts a man into the fame 
condition that he was before the fall, it brings a man 
again into the paradtfe rf God ^ and the Angel with his 
flaming fword is removd. 

Fifthly, it fills the foul with all fpiritual excellencies, 
thofc that will endure everlaftingl • and the foul of 
man is the darling of a man • if he loofe that , what good 
wil a world do himif & the excellencie of tp.e m.an lies ift 
•his fpirif, and the great and eternal diffsrence between 

Ttt 2 man 



7^3 GracThtviJdom^ md wlfdom the principal thing-. 



HurTand man lies in their fpirit 5 there are twodiffe- 
rcnccsbere below : one man is a King, and another man 
13 afubjed: one a mafter^and another a fervant: but 
tbefcdifferencesarebut for the time of this life, and. 
then all thefe relations fliallceafe ^lob ^,19, then the 
fervdnt Ihall he free from his mafter^ and the Princes, 
robes an4. the beggers raggs lie down, tpge- 

thei'i. 

And here be excellencies alfo that fome mens fpirits 
have beyond others: fome have knowledge, common^ 
gifts, and common graces: but. thefe (liall be alike .* for 
^fter this life if there be knowledge^that fhallceafe , an^ 
ungues they fhallvanijl) away^ i,C^r.i ^. forallthis is meat 
thnt perijheth y lahs. 27. the foul may feed upon it a- 
while^but It will periih, and a mans oyl in his lamp will 
go out 5 Pet. ^. tdt. alifiefbis grnfs^ anckhe glory of it: 
isAs the flower \ only the vvordof the Lord turned into 
grace, the Larv witten in the hearty that is immortal feed; 
&c. God looks chiefly to the excellency of a mans 
fpirit j Numb 14. 24, but myfervant Caleb had another- 
ffiriP^ &C, for God is a fpirit, and the Father of fpirits, 
and his eyes are wholly upon the fpirits of men, and he 
hates fin in the foul moft^ and fo the excellency of the. 
foul he. is mpft delighted with , is the adornmgthat is 
wthin. P/4/.45. 1, the hidden man of theheart^i tet.^*^, 
which is in theftght of God of great price : and al 1 out- 
ward excellencies are but fliaddows of this-, gold and 
filver, pearls and perfumes, c^c. to have an enlightned, 
{aniftified;, fublime fpirit,. walking above the creatures^, 
and the Heart in Heaven^ yvhere the Treafure is -^^ 10 be 
brought up to an holy independency towards all 
things below 5 and a holy magnanimity and felf- 

fafliciencj; , thij is s. fpirit with whom 4j)d Relights- 



Grace is wijd'om^ and w'tfdom the principal thin^. 509 

u> dwell^ 2 Cor. 6, 1 6. the word is « ^c'^'-'^'-' t^* I'V-' and they 
y^Qxtfatiesfrofojtttoms^kthtio'CQlhQ i:\CQ, of God for 
ever. 

Sixthly, grace will preferve a man from all tVxl^Prov. 
2. n 5 1 ^' dtfcretion fhdl freferve thee., under fianding fl)ali 
keep thee^ to deliver thee from the way of the evil man and 
todeltvertheefromthejlrange woman X there is in every 
age a Courfe of the world: lor Dan* 7, 2. the world is^ 
Sta^ and every man is as a drop emptyed thereinto, and 
fwims with the tide : and the happinefs of Gods people 
is to he redeemed frorf^ it. Gal, i. 4 In the firft three 
hundred years the world proved perfecutors: afterward 
they turned Hereticks, then Popery rofe, and then all 
the world wondred after the Beafl : yet in this time there 
wtxt fome i\m d>d watch and keep their garments , that 
did not drink of the wine of her fornication-^ who though 
they came out of great tribtdatton^y tihadwajhed thetr gar- 
ments and made them white in the blood of the Lambi we 
fee Noah in the worft times^ and Lot in a Sodor^ of fil- 
thynefs to keep theirgarments,5d';7(fr^fpeaks of a certain, 
place called -H/?^^//^;?, which he (d^\t\\ Ignis innocuus cir-- 
cuit y that hurts not thole that are within , and yec: 
keeps out all evil from them .* truly fuch a fire is grace 
wherefoeveritis.. 

Ufi. 
Let me exhort you to get wifdom, get under (landing-: 
for let me tell you, there be'dayes coming wherein a 
little grace will be more worth the^^ all the gold ia. 
the world : Mat 25 a little of the wife Virgins ojl , 
what would the /W//7>have given for itfmen think they 
can live without God^and without grace here:but when 
they come to dye, when the channels of all the crea- 

Xtt 3 wres 



. 5^0 Grace is wifdovi^ and mfdom the principal thing. 



turesfliallbe ftopt : and all things take their leave, and 
Godk all in 4// to them and then thou. haft no intereft 
in him 5 then thou wilt wifli as Cardinal Welfcy once 
faid, // / had[erjcdmj God as faithfully as 1 have dme 
the Kingi he would, not have left mc^ Sec, then a man will 
.fay with Galeafius , their money ferilh with them ^xhu do 
prefer all the gold m the woridcbefore one hours com- 
munion with Chrift. 

Oh that I could but bring you in love with grace 
this day : the firft ftep to grace is a high prizing of it., 
Luke 1 7. 5 . Chrift raifith their etteem of it^ and there- 
by encreafeth it. 

I will give a few rules of trial, (^c. 

Firft, try the heart in refped of thy darling luft , thy 

rtight hand J Pfal, 18.23. there is no man but hath fome 

luft that is moft beloved, and indulged to. Now -is thy 

heart moft fet againft that luft above all other 

fins. 

Sccondly^grace enables a man to difcern thefpiritua?l 

prefence or abfence of God in Ordinances, £zek^ 10. 

>he faw the glory of the Lord to depart when the reft 

did notv and the foul is drawn out to Godinthe ufe of 

Ordinances, and he follows hard after God, and he hath 

jthe fpiritual skilto difcern when God draws neer , and 

Lwhen the Lord departs- for his communion is not with 

'the duty only, but with God in it : he engageth his heart 

to draw Mtr to God^ 2 King. 10, i^. whereas another 

m^ntte ^'hu ^is heedlefs in the fervice be performs , 

doth- not labour mthallhis heart to enjoy communion 

^with God, norobferves whether God be prefeat orab- 

Xent: acoiiftant heedlefnefs and regardlefneis in the 

ierviceof God, is a certain lign of an hypocrite. 

Thirdly, uf .(in l^e^caft in, grace doth a<sver leave till 
^ it 



■ ■ " ' " . m . , .. ^.■. 

Grace is ivifdom^ and wijdom the pr'picipal thirty, j 1 1 



it work it out, 3//^r. 12. 35. the regenerate part in a 
. man will be continually expelling corruption : he doth 
daily tvafl} hisfett^ and is as a bone diflocated,till he be 
aga^n reconciled to God, after he hath finned againft 
him : for he faith. It was better with me whettl had peace 
of confcience thennow -, when the Lord called me to 
communion: buty?;^ hath fi'fara! ed between me and God: 
and therefore in regard of his daily failings alfo, as well 
as committing any ^rofsadof fin, he looks upon him- 
ftlf as Turtullian doth, as nuUi ni niftfctnitentU natus ^ TertMan^^ 
it is with him as it is with a man in a fwoand, whileft 
his foul is in him, there is a principle that will brin|fiim 
to life again.- but if a man be dcad^it is not fo •• there is 
no inward working in him^ becaufc an inward principle 
is wanting. 

But you will fay to me. How fhould a man attain to 
this 'T 

I will give you thefe three dire(flions at prefenc; 

Firft, be very fenfiblc that thou art without it by 
nature, and what a miferable condition it is for a man to 
be without grace.] defire you will confidenif thou haft 
not the Iniage of God upon thee, thou haft the Image 
of the pevil and thou art under the power of the De- 
vil, ^o is perfcftly contrary to God, and an enemy to 
him : and thou flialt bepuniflit with him to all eternity, - 
if thou continue like unto him r and then eon-fider, all 
themeans thou eanft ufe cannot beftow grace. Chrift 
into the world, and Chrifl: into the heart^are free gifts .• 
Lumen ndtttrd, nature new dreffed may make a fliew , 
but tt can never be a new man: it is a new creation^i anaB 
cf-A'lmighty power muft pafs upon thee before thou art 
inaftateof grace,£pA. i. i^^andlet thy heart dwell 
uponihis apprehenfion. 

Secondly, . 



r K\i Grace is wlfdom^ and w'tjdom the principdl thing. 

Secondly wait upon God fork tochis end in all con- 
verting Ominances: attend at wisdoms gates ^ Cant, i 1 6, 
for this is the bed wherein fouls are begotten to the 
Lord, even the Miniftery of the word, Cant,^. i eve- 
ry one hears twins Pfal. iio.it is as the dew that falls 
from th: womb of the morning : there are abundance of 
fouls begotten, for it is a dole of fpiritual gifts. Rijm, 
1 . 1 2. 1 have begotten 'jou through the Gofpel •, Grace is 
the Law written in the heart : and Godis pleafed to make 
ufe of the Miniftery as his pen to write it there. 
Prtf.2.2>3* Thirdly, do not only wait, but cry for it^ make it thy 
g!«tit requcft unto God from day to day, that thou 
mayft have experience of a work of Regeneration ; 
that thou mayft reft in no grace but true grace : nor be 
fatisfied with oyl in thy lamp only, unlefs thou have it in 
thyFiffel'^ that thou mayft not bt^ild upon the fand^ but 
en a Rock : for this will be the dcftru(5tion of *moft of 
thoie that profefs Religion at the laft day, that they 
have thoughtsto walk in the narrow w^^,before everthey 
entredinatthe (Iraitgate: O labour that the fpirit of 
God may not only have an influence upon theein com- 
mon gifts, but that he may work truth of grace in 
thee 5 and that he may not only come unto thee 
as forma afsiflens , to aflift thee in fome common 
duties fora time, h\xt2L% forma informans ^{o^iSto abide 
^ mf h thee and in fhce for ever. 



THE 



•-^y 



•« 




THE 

Danger of being \rorfe 

MERCIES 



5'5 



D E UT. 52. 15.' 

But Jefurun rvaxed fat^and kicked. 

'i^^Sf S it is faid by fome^ of the Book of the 
W^^j^!^^^ Revelation!^ v It is both an Hiftorical 

Prophecie, and a Prophetical Hiftory : 
the lame we may truly fay of this pre- 
fent day ; It is either a Thanks-giving 
Faft, or it is a Fafting Thanks-giving : theprefent 
mercy calls for the one, the abufe of former , and the 
fdar of the abufe of this mercy alfo^calls for the other: 
the prefeat mercy indeed calls for Thanks-giving ^ but 



'^-^ 



^^3^ 



5i4 ■ ^^ daitger of being ivorfe by Uenics. 

~~~' when we confider how mercies have been abufed by 

us and what caufe we have to fear left this alfo ilioulcl 

' be to , this calls to mourning and humiliation .• there 

are two things which every godly man is to look at in 

a mercy. 

"Firft, that he may obtain it. 

Secondly.that he may improve it.Thathe may obtain 
the mercy -^and that he may obtaina right ufe^Sc a right 
improvement thereof: other wife though it be a mercy 
in the thing, it will be a cur fe to the manias I haveoftea 
fhewed you. That which the Apoftle faies of afflidi- 
onsj would aUude unto in this particular,in Heb 12.10.. 
there is no ajjlictlon f&r the prefect is joyous, hut grievous^ 
hut afterwards it brings forth the quiet fruit of right eouf- 
nefs : the mercy in afflidion lies in theufeot afBi(3:i- 
on. So I may fay of mercy ^inverting the words^Every 
mercy for the prefent is joyous^not grievous^ but alter-, 
wards it brings forth many times the bitter truit ot wic-- 
kednefs and unri^hteouihefs. For its the ufe of mer- 
cy makes the mercy a mercy , as the ufe of afflidion 
doth : the learned do ufe to fay of riches and ho- 

m 

nours> and all the good thi:.gs of this life : that they 
are things indifferent 5 cej\i:(py^<i, neither good orbadin 
themfelves, but according to the ufe that is made of 
them,and according as the perfon is that ufes them. So 
I fay of all the bleilings that we receive from God : 
they are bleffings according to the ufe that is made of 
th^rn, and according to the condition of the perfon 
that ufes them, otherwife they are not mercies ; there-- 
fore as the Lord hath been pleafed to give ns a mercy, 
fo let this be one great end of our humiliation, and 
of our fupplication to God this day, that we may be 
broken before God for the abufe of form^er mercies, 

'■ ■ ' aad; 



The danger of bem^ worje by Mercies, 5 1 5 



and obtain of the Lord a right ufe of this mer- 
cy. 

This Chapter, out of which I have chofen this por- 
tion of Scripture, was the laft fong that ever Mofcs the 
r/jan of God indited while he was here upon earth, until 
he afcended up into heaven, there to fing hallelujahs to 
the Lord for ever / and this fong is partly hiftorical , 
and partly prophetical .• there are four things in the 
context that are hiftorical, that yet notwithftanding are 
worthy of your obfervation . 

^- Firft, the great care that the Lord had of this peo- 
ple Ifrael above all the Nations of the world, Verfe 8. 
when the mofl high devtded to the Nations their inheri' 
tance^ he fet the hounds of the people according to the num* 
her of the children of Ifrael ; It is an obfervable Scri- 
pture ^ the Lord gave the earth to the children of men : 
fo the Pfalmifl td\s you .* but yet the Lord will not 
have the children of men to fcramble for the earth, to 
fee who can get moft of it •, No, the Divifion of the 
earth is the Lords •, he hath devided the earth,arid fepa- 
rated the fons of Jdam : which is the meaning of that 
dark place, ifa. 7. there were two Kings which the 
Lord calls^^^^ tails of two fmokingf re-brands :and they 
intend to enlarge their Dominions to take in ludah.zwd 
fet up a King there : No, faith God, the head of Syria is 
Bamafcus, 1 have fet them their bounds ; they are at 
their height : they fliall go no further : the Lord hath 
divided the earth then to the fons of Jdam : but hath 
divided the earth to the fons of Adam^ according to the 
number of the children of ifrael : the feweft in number 
of all people : the meaning I conceive to be this , that 
the Lor<i did take fpecial care in the firft Divifion of 
the earth ^ that he would chufe an inheritance in the 

U u u 2 . earth 



5.16 'The danger of being worje by Mercies. 



earth for this people ; for fo the pfalmifi tells us ^ h€ 
chofe an Inheritance for them : fo that he that chofe ^ 
people out of the earth to be his peculiar people , he in 
the divifion of the earth made choice of a peculiar In- 
heritance for them : certainly the people of God need 
not fear an Inheritance then. When the Lord divided 
the earth among the fons of Adam^ he took efpecial 
care of them : the Lord in all his Providential Difpen- 
fations hath a conftant refped to his Church^and a con- 
tinual care of them : and he adds the reafon of it, v.g* 
though 4// the earth be the Lords ^ y^t the Lords portion is 
h/s people : this is the firft thing that is matter of hifto- 
ryin the context. 

Secondly, he then fets forth the condition of this 
people when they were in the wilderneis, Ver. 1 0. he 
found him in a Defart Land^ in a vafl howling mldernefs:. 
the meaning is not, as if this people were ftrangers to 
God till then: or that the Lord took no notice of them, 
or had no care of them: for even when they were in 
£gjpty Exod, 4. then the Lord faith, ifraelis myfon^mj 
firjihorn: therefore Gods refpedl to them did not then 
begin : But then they began to be the Lords feparated 
people: tliey were^its true, Gods people by a Cove- 
nant before : Now they are brought into a wildernefs, 
and feparated from other Nations, therefore becaufe 
they then began to be the Lords people by a National 
Covenant, therefore it is faid, he found them : there is 
indeed another meaning of that QxpxQffLon^ found : that 
is, he is alwaies prefent with them as a help, alwaies 
found of them : fo you find the word ufed, PfaL 46. i , 
God is a prefent^p^: he is a help found in the needful time 
of trouble : arid fo I conceive that place explains it^Hof. 
5>; 10. Jfotmd ifrael as grapes in the mldcrnefs : as a poor 

tiraycll„ej: 



The danger of bein^ worfe by Mercies. 5 ly 



traveller in adefart wildernefs hath a great refreihmeac 
by this 5 if he meet with a Vine that hath but a few 
Cluftersuponit : fol found Ifrael in the wildernefSj 
which was as great a delight to me, even as if a wea- 
ry Traveller had found Grapes in the Wilder- 
nefs. 

Thirdly, here is a further defcription of the Land of 
CdnaAi7yWtx:. i^.the Lord made them to dwell uf on the high 
places of the earth. It was a Land of Mountains and 
Vallies, and upon that account called the high places of 
the earth ; but it was a Land alfo where the Lord de- 
flroyed the enemies, and carried them without danger 
in the midft of the greateft dangers, thus they were 
made to walk on the high places of the .earih , as men 
that walk on bigh^out of Gun-fliot. 

And then fourthly, here is the plentie of the Land 
that flews with milk and honej : v^\\^iQthey eat the fine 
kidnies of the wheat ^ and drank the fure blood of the grafe : 
a Land wherein there was no lack of any thing that was. 
upon the earth,. Deut, 8.7,8. all this is but hiflori- 
caL 

In the words that 1 have read to you, comes in that 
which is Prophetical .- for CMofes did not bring them 
into the Land of Canaan^ Mofes dyed in the Land of 
Modbjon the other fide of Jordan, ar^d was gathered to his 
Fathers.lt was lofbua that gave them refl^and divided this^ 
Land for an inheritance to them : Mofes prophefied when 
they came unto the Land of Canaan ,this ihall be their 
Condition,-, But Jefurun waxed fat^and kicked: A 
godly man from. a principle of fpiritual wifdam, with- 
out Divination, will be able to give a great guefs*of 
men,what they will be. : Mi)fes might much guefsby 
feeing how difobedient they had been ia the Wilder- 

Uuu. 3 nefs^, 



^ i8 Tl;^ danger of being ivorfe hy Mercies. 

nefs, what they would prove when they came to Ca- 
^aari : but yet here is a difcovery that the Lord made 
by Revelation to Mofes^whu the condition of this peo- 
ple would be; the Lord doth not only certainly know 
what we are^but he knows what in fuch cafes and con^ 
ditions we will be ; Nay, the Lord knows in thofe 
conditions that v/e iliall never be put into what v/e 
would be, if we were in it : this is clear, the Lord fore- 
tells to Mpfes what this people would be when they 
came to the Land of Canaan : having fuch a place,and 
fuch enjoyments.- and this is i^lfo clear when David was 
in Keilah : jhatlthe men^faid he,give me up to Saul ? they 
will give thee up : and yet David wetit out of the City 
thatnightj and was never given up : and according to 
this we may guefs^if we confider, there are many of us, 
fome would have wealth, fome honour, fome would 
have higher imployment, fome more grace, fome more 
comfort, fome more aflurance, and the Lord denies it. 
It is becaufe he knows what in fuch a condition^if thou 
wert put intoit^thouwouldft prove ; and that which 
thou lookeft upon as a great afflicftion^the Lord doth it 
with a very merciful hand. 

But Jefurun ivaxed fat and kicked : there are two 
things in the words to be opened* 
Firft their name .• and. 
Secondly their fin. 

The cenomination that is given to them here, and 
the trnnfgreflion that is charged upon them. I (hall 
briefly explain both thefe, and then come to the point 
tjiati wouldinfift upon from them: the denomination^ 
what is their name, they be called ^e[urm. It is ufed 
three times in this Book oiDeuteronomie: in Deut.^s^')^ 
Mofej was King in lefwun : and in 3 3, Chapter Ver.26. 

Wh9 



7he da?i^er of being worje hy Mercies. 519 

W^o is God like the God of lefurun ^ and in this place -, 
and it is ufed for ought I can find but in one Scripture 
more in all the Old Teftament. In /p/^^ 44.2. Fearnet^ 
fib Jefurun mj (ervmt , 4;?^ Jacob whom I ha,ve chofen : 
there are three different apprehenfions that men have 
of It, according to the threefold derivation of the 
word. 

Some from '^^^ return : tliat fignifies right, and 
they are fo called as the people that had only the right 
way , both to know God, and to worfliip God : the 
Lord had given his Statutes to Jacob, and his Laws to 
lfrael,i?i? had not dealt fo mth other Nations , they were 
only the right people .-andfo it may be explained by 
Jfaiah^z. 19. where the Lord faith , Who is blind as my 
'fervant f who is blind as he that is ferfec} f What per- 
fecl,and yet blindi' y es,perfe(fl in Ordinances and privi- 
ledges, and yet blind. 

Forelius and others derive it from another word -iforelltis* 
*t^ that fignifies duxgregis , the iirft of the flock : the 
firft of the heard .* one that goes forth as the Leader of 
the flock : and fo they make it to be a term of Dignity 
given unto them : that they were thofc whom the Lord 
honoured above all the Nations of the earth y they 
were the head of all people. But, 

Thirdly, it is derived from a word that fignifies to 
fee, ")t^ dirigit velintendet ^f///^iytointendandfaften 
ones eyeiNow of all people they were the feeing people : 
and /^r«p/^?:^ns therefore called , the Valley of Vtfion : 
they faw the mind of God fo as no people in the world 
did like unto them : they were the feeing people ; the 
Septuagint renders it, ^>fi«^^-fc»'o^> the Beloved people ^ 
thenif youtakeinallthefeit willnot be amifs : they 
were the people that had the right difcovery of the 

way 



510 The danger of being worje by Mercies. 



^> 



way of God : they were a people that God honoured 
and advanced above all people : and a people that knew 
more of the mind of God^ and faw more of the works 
of God 5 then all the Nations of the world be- 
fides. 

Secondly, for the tranfgrellion here charged upon 
le[urun : this feeing people •, It is, thcj waxed fa^ and 
kicked •, I fliall fpeak a little diftindly to them. 

they waxed fat •, there is in Scripture fatnefs fpoken 

of in a good fenfe, the fatnefs of Gods houfe ♦, fpoken of 

Pfalm^6.9. ^ndmyfoullJjafl hejatisfiedas with manors 

and fatnefs. pfaL 63. 5. Efl qiudam faturitas finguis fa- 

pentiA 5 c^ fapentia ifla animA qii£ carent maerefcunt ; 

there is in wifdom, and in the things of God abundant 

Au^in. fatis faction •, faith y^///?/;^: afatnefs, and a foul without 

this wifdom is lean • fo then this is not the fatnefs here 

fpoken of^ for that would never produce the other , 

ihnis^ Kicking agai?fji the Lord t, Fatnefs here haih a 

double fignificatioa ; it is two things. 

Firft, it fignified thofe that had abundance of out- 
ward things ♦, and their hearts wholly fet upon them^ 
and fo rich men that have a great deal of the good 
things of this life^are Iliid to be fat ; PfaL 22. 29. they 
that be fat upon earth have caten^S^c. and fo in I fa, 517. 
the wap places of the fat ones fba/I fir angely eat. It is 
meant of the great and rich men of the world , there- 
fore they that have abundance of outward things, are 
faid to be fat in Scripture. But that is not all, but you 
muft put the other branch to it .* Whofe hearts are fee 
upon them, and fatisfied with them •, thefe are faid to 
wax fat. When they have much , and their fouls are 
fatisfied with that much ; in PfaL 17. 10. they are in- 
do fed in their own fat : abundance of thefe outward 

things 



The dafiger of being worje by Mercies . 521 



things hem in their fpirits, and incompafs them about, 
called nourtfhtngof amans hearty in lames 'S- 12. not 
only taking the creatures to nourifli their bodies , but 
their hearts : being fatisfied in thefe things they are 
faid to nourifli their hearts-, it was a diflionour to the 
Grecians that they were hair-nouri(hing Grecians ; ic is 
not fo great a fliamc to be a hair-nourifliing Grecian . as 
it is to be a heart- nourifliing Chriftian 5 that is the firft 
thmg. 

Secondly, there is another thing in fatnefs i, and that 
notes to be dull, deadjfenfelefs, ftupid •, all this doth 
fatnefs intimate , in Ifa, 6, 10. Go make the heart of this 
feoplefat^ that Jeeing the j may [ce and not perceive ^ It 
notes that a man isbecomc dull, dead, ienfelefs 3 fo 
then lefhunm waxed fat -, that is, they had many out- 
ward things, andrefted fatisfied in them •, and in re- 
ference to the Ordinances of God, and the Judge- 
ments of God, and the fear of them .- .they wer€ a 
dead , fenfelefs, dull people, they were a fat peo- 
ple. • 

Secondly, they kickt^ as well fed beafts you know ufe 
todo^ for from thence the Metaphor is taken •, and 
herein there are two things alfo. 

Firft, it notes they were untamed; their untamed 
difpofition 5 they did rcfufe fubjedion to the Lord •, 
they kickt againft his yoke : andfo you (lull find that 
mercies do make men rebellious:that is one danger; the 
Lord faith of Fharaeh^ For this caufe have I made thee ta 
fiand. I have made thee to ftand. I have raifedtherup , 
you read it •• the meaning is this.* the fame God that cut 
off fi>itiany thoufands in Egyft,\\G could have taken off 
PW4(?^ in the beginning •, what is the reafon he did 
not f that by tbefeiiiercies Pharaoh might becomethe 

Xxx greater 



^ greater enemy to God .• that he may fay, / inotv rwt the 
Jjord : who is the Lord that Ijloaldoky his voice < To you 
iVall find in Jeremiah 5. 5, I will get me to the great 
men : hut they altogether had broken they oak, attd htirft the 
bands: they were the worft and the moft refradory 
againft all the commands oi God of every fort of men 
whatever : and commonly great men have ftldora 
much of this life, but in this manner they kick , as if 
there were a gr€at:er liberty allowed them then other 
men. It notes their rebellious difpofftion fuitable to thar^ 
Hof,io,iiJfra£llovestotread (mttheCornlovGStG threllij-. 
why ^ becaufe the month of the Oxe was not then to he 
mnz^ed : fomuch of Religion as carries aprefent ad- 
V'antage with it^ fomuch of Religion and the waies of 
godlinefs theyloye ^but they do not love to f lough , faith- 
God: / will pafs ever her fairneck : they v^ere grown 
great, and by this means they were grown tender , and 
could not fubmit : now faith God ^ / will caufe the yeak 
to fafs over thy fair neck. 

But- there is another thing in it : It not only notes 
difobedience^ but difobedience with contempt, with 
prefumption: and fo you (liall find in 1 Sam. 2. 29. the 
Lord faith of thefonsof Ely^ F Therefore kick ye at mj 
facrifices f It was to offer the greateft contempt ana 
fcorn to him that could be: they kickt at the Lords fer- 
yices : this was their fin : abundance of mercies they 
received from God; but their hearts were fatisfied with 
the mercies, and this made them grow^ feafelefs before 
God: & being thus fat,they kicktrthey were rebellious 
and difobedient againft God , and manifelled it 
with thehighcft kind of prefumption that could be/: 
^i'/i Jefurun waxed fat and kickt. 

Tlxere. is but one geaeral Doftrine that I have 

made 



. — ■- '- . - . i . ■ — — — ■ ; " ■■ .- ... ^ ' - - — — ■ « ■ — I - - 

The danger of hein^ wor/e by Mercies, 525 



made choice to fpeak fomething to you of at this 
time. 

Doctrine, 

That a pe^fU dearefl unto God^ihat have had thegreatefl 
di[cov cries oj God among them , are in great danger to be 
made the worfe hj the mercies jvhich they receive : here is 
lejurun^ Gods people, and a feeing people, that had the 
greateft diic >veries from God, and yet they are a great 
deal the worfe for the mercy that they enjoy : it is a 
point of great concernment •, in the profccution 
of it, G^'^e me leave to fpeak to two things. 

Firft, prove it to you, that even the beft men are in 
danger to become the worfe for mercies : for 
outward mercies , I, even for fpiritual mercies. 

Secondly, give fome grounds and reafons to demon- 
ftratc the truth thereof.how it comes to pafs that there 
fliould be fo much danger that a people fliould become 
the worfe for mercies. 

For the proof, that you may underftand the more 
diftindly, let me lay it down in a- double difl:ind;ion of ■ 
mercy. 

Mercies are either Privative or Pofitive : Privative, 
that is deliverances , prefervations from varieties of 
evils and dangers, which other wife we were liable unto* 
and indeed it is a good rule that fome Divines have , 
Maj ores funt gratia Privative quamPofitivce : our Pri- 
vative mercies are greater and more then our Pofitive 
mercies are, though we perceive them not: the dangers 
that we are delivered from are more then the preient 
mercies we do enjoy : Now let us fee whether Priva- 
tive mercies make men the worfe ; when men are de- 

X X X 2 livered, 



524 ^^^^ danger of being worje by Mercies. 



livered^ do they grow the worfe for their deliverance ? 
look to this, Deut 32. 26. the Lord fpeaks of a great 
Privative mercy: I [aid I woddfcatter them into Cor- 
ners : 1 would ma,ke the remembmnce of them to ceafefrom 
among men •, were it not that I feared the wrath of the ene- 
my Jeafl their adverfaries fheuld behave themfelvesflrange'^ 
Ij^ lejift theyfhould fay^ Our hand is high : 1 delivered them 
from their enemies : when I took no argument from 
them for their deliverance, then I took an argument:, 
from their enemies : the Lord made ufe of that argu- 
ment^ I would have given them into the hand of their, 
enemies, but I feared leaft they would wax proud ^ 
what good now did this deliverance do this people i ia 
the ^i.YcvjQ^Their Fine is the Fine of Sodom^and their 
grapes art the grapes of Gomorrah / here is the fruit now 
that thefe men brought forth of their Privative mercies: 
that the Lord did not give them into their enemies 
hands.- for all that the people grev/ more wicked under- 
thefe, and their grapes were, ^c, in this manner they, 
improved their corruptions : then certainly deliveran- 
ces. Privative mcrciesjmen are in danger to grow the 
worfe by them. In Pfal. 78. 38. Many a time he turned^ 
his wrath away^ and would not fuffer his whole difpleafure to 
arife : Were the people the better for it- afterwards ^ 
N05 they grew fo much the more rebellious. I will givQ 
but one inftance more of Privative, mercies^and it is a fa- 
mous one .• Anditwere well we made thefe our look^ 
ing glafles^ ^^onahis fent to prophefie zgzink^Niniveh-^ 
FFtthinfourtie dayes and ^imv^Qh fha/l be dejlroyed : the 
King with the City were awakened and humbled 
themfelves before God : and the Lord was pleafed to 
defer the Judgement 5 theywere delivered: were the 
people ever.the better, or was this deliverance in mer- 

cy?, 



Tl?e danger of being worfe by Mercies. J25 



cy ? No, the people were never the better, as appears 
if you look to the prophefie of Nahum : where you 
have the deftrudioa of that people threatned to bean 
hand .• this people that had failed and prayed, yet not- 
withflanding vengeance conies upon them with greater 
fury afterwards. In Nahum 3. ^^5 4. Wife to this City that 
is full of blood and lyes, God (pared her for a time and 
refpited his wrath .• but then, />^ rvrath came ufon them' 
tothentmofi : thus Privative mercies may make men 
grow the worfe: And men may bedelivered , anda 
Nation delivered, and they growing worfe for it., the 
' Lord may referve them to further plagues. 

Secondly, there are Pofitive mercies,. and they are of 
two forts : and men are. in danger of growing v^orfe by. 
both of them. 

Either temporalor Spiritual mercies: as if the Lord 
give men the Scriptures, they are in danger to n?r^y? 
them to their owndeflrucHon^ 2 Pet. ^.\6. if God give 
them his Gofpel, they are in danger to turn his grace in- 
to mtntonnefs. In the Epiftle of W(?, ver.4. Notthe 
word of grace, but the priviledges of grace, ^if God 
give men the Ordinances, they fay , The temple of the' 
Lord^ the Temple of the Lord ', And we are delivered to ^ 
commit all this abomination y Ur, 7. 8, 9. and fo in Beh.. 
6. 7, 8. there is the ground that drinks in the rain of Or- 
dinances and Influences, and ytt brings forth Briers and' 
Thorns •, So if men receive fpiritual priviledges , they 
may be the worfe for them , Mat. 5.9. Nay fpiritual . 
divination, and be in danger to be the worfe for it : Paul- 
was fo, 2 Cory^. 7. there rvasfent a MefJ'enger of Satan 
to buffet hirn^ leafl he fl)ouldbe lifted up overmuch : Nay , 
fpiritual motions and operations , Heb. 6, j, 67 there 
are men-: enlightned^ that have tajiedof the good rvord oj 



£ 



526 The danger 'of being tvorfe hy}dercies. 

God •, ke?^ made 1^ maker of the gifts of the holy Ghofl^ and 
t a fled the fewer s of the world to come : thefe are great 
works, and yet notwithftanding what do thefe do < 
thefe fit a man for the great Apoftacy^ fuch as can ne- 
ver adnait of a renovation •, thvLS^Whefitth^ umyanfpi' 

. rit goes forth out of the man^ which is a great common 
work 1 0O5 yet he returns -with feven tvorfefpirits ^ thea 
certainly fpiritual mercies indanger men ^ they 
that know mofl of God and Chrift, are in great 
danger to be the worfe for fuch mercies : And fo it 
.is true of temporal mercies too ^ if you will take no- , 
tice ot ihat^ Ho fe a i, it is a whole proof of the point in - 
hand : the text tells what is the mother of all the decay 
there fpoken of, even until//'.74r^r^//^^Z<?^f;?i , they 
are not my people % What is the mother of all this ^ j 
Dihlaim.'^ and that properly fignifies bunches of dryed' \ 
riggs ♦, and it is, and was commonly interpreted to be 
a great dainty among them .• Cakes of Figgs\\'^t part 
oi Avigals prefent to David 5 By this the Lord ftts 
forth their great plenty and abundance •, this is the mo- 
ther ^ the people had abundance , and theirhearts were 
fet upon it^ What^vas the daughter to this peopk < 
Corner^ the word doth fignifie perfedion or defedion •, 
commonly Interpreters take it in the kift fenfe -^ that is, 
brought forth chat great defection, that great confum- 
ption that came upon the whole Land ^ then certainly, 
men may be the worfe for temporal mercies •, that in- 
, fiance 1 am fure is plain enough, in Dan, 7. 2 . out of the 
four winds that contended uf on the great Sea , there arofe 
four beafts : When they were grown great fo as to be- 
come Monarchs, theyforgate tobe men, and becv^me 
beafts, and never till then .• never beafts till they be- 

- came Monarchs '; thus there is a erejt deal of danger 

that 



The danger of being ivorje by Mercies. ^t-^ 



that men iliould grow the worle for temporal mercies 5 
I fliall giv^e one inftance more in Nch. 9. 25, 26. they 
took fir ong Cities^ and a fat Land : ar^d pcjfcljcd fjou^fes full 
of ail goods ^ &c. and did eat and were filled , and became 
fat^ &c. Neverthelefs they were disobedient and rebelled 
againfl thee : here were men that were a great deal the 
worfe for the'r plenty -, the Scripture is full of fuch in- 
ftances ^ Lee this ferve foi the proof of the 
point. 

But you will fay to me^ What is the reafon ^ are the 
mercies of God of fuch a malignant nature ? foinve- 
nomed that they make men grow thus and thus^the 
worfe i A man would think if any thing would make 
men the bet ter3 mercies would-. Its true, had men in- 
genuous natures as grace brings : Bat there are four 
great reafon s why it is a dangerous thing for a perfon or 
people to enjoy mercy, and not be the worfe for mer- 
cy. 

Firft, is. from the corruption that is in the heart of 
man-. It is true^ the mercy of God is not a caufewhy 
men grow the worfe: for it iofufes no malignant difpo- 
fition iuto the foul of man. But the mercy of God is 
anoccafion, thoughitbenotthecaufe •, as itisfaidof 
the Law of God, Eom. 7, 11. Stn took occafion by the 
Law : the Commandment gave no occafion • But, fm 
took occafion •, the command forbids fin •, but fin took 
occafion toad more violently againft the command •, 
the more the Dam is made up againft the water , the 
mpre it fwells v corrupt nature takes occafion from 
the Law ^ Chrifiis put finr theriftng and fall of many in 
J[rael '^ and fo is the mercy of God 5 it is not properly 
thecaufe , but that which fin takes occafion from 5 
Now -we are to piittr. great difference between things 

ast. 



c 2 8 T'-^^ dufiger of being worfe by Mercies • 



as they are in themfelves ^ and the tffd:^ that flow from • 
them : the nature of the caufe : and the effeLls that are 
not proper from it as a caufe , but as they look to the 
fubftance : there are two things in the torments of hell : 
fomewhat that is effential ^ fomewhat but accidental : 
fomewhat effential : upon whatobjeft foever it lights^ 
he is fure to undergo it; But there is fomewhat acciden- 
tal : the wrath of God in the foul, is effential to the tor- 
ments of hell: So that the Lord Jefus Chrift under- 
e;oing what was due to finners, the effential part he un- 
derwent 3 rvhcfj it f Unfed the Lord to bruife him , and to 
put htm to fbame : But fomewhat is not effential , but 
may be feparated as it is from fuch a fubjeft , as defpair: 
and the like : and you are in this to diftinguifh between 
•what is the proper fruit of mercy ^ and what is but occa- 
fional matter, coming to fuch a fubjed, and taking hold 
of that : and foafBidlion it is no caufe of fin, no more 
then mercy is : But yet affliction is many times an oc- 
cafion of fin: It isfaidof Ahab , the more he rvas af- 
Jlicfedj he finned yet more : thu is th^fird reafon : be- 
caufe the corrupt heart of man takes occafion to fin 
from mercy. 

Secondly:, fiom the general curfe that by reafon ot 
fin is come upon all the creatures, and all Gods provi- 
dential difpenfations : you know that antientcurfe, 
Ccn- ?. 19. C fir fed he the ground for thy fake. It notes 
the ground as referring to a mans ufe,and all the difpen- 
itions of God towards the creature •, there is a double 
curfe come upon the creature in reference to you. Firft, 
as it is decaying, and fo it is a vexing creature 5 for this 
fills the creature with vanity, and that vanity fills the 
foul with vexation. But the great curfe lies in this •, it 
is a polluting and defiling thing now ^ as it is a means 

to 



The danger of bein^ wor/e by Mercies, 52^ 



to defile the foul of man : yet notvvithftanding thisis 
the curfe •, therefore to the nncleanj all things are unclean^ 
that is^all the providences of God to that man are means 
to increafe that mans uncleannefs •, and that I think is 
the meaning of thatplacc,! lohnz, 16, Whatenjer is in 
the rvorld^is lafi^ Sec. why, is there nothing in the world 
but lufting then .<* the meaning is : there is fuch a Curfe 
come upon all the creatures towards man •, fo far as a 
man is of the world, fo far they are objefts of lufts tO; 
him ; and draw out his lufts to improve them : and, 
therefore 5^^^ faith of himfelf 5 in Joh 31.16, If I ie-y 
held the Sun xvhen it fbined^ and my heart hath heenfecret- 
ly enticed: there is an enticing goes along with it : what 
is the reafon of itr' becaufc thereis a general curfe cojne 
upon all the creatures, and all the difpenfations of God 
through the creatures, that all thefe (hall be means to 
infnare and defile the man. 

Thirdly from the efpeciai malice of the Devilagainft 
mercy .• It is true, he is an enemy to all the creatures , 
and he would deftroy them all as creatures out of his 
enmity to God^as he did the Gadarens herd of ^jv/;7f . 
But in a more efpeciai manner the Devil is an enemy to 
the mercy of God more then to any other creature of 
God. Whyr" becaufe the Devils fin is direft enmity, 
and malice 3 and revenge : God looks for moft glory 
fromhismercy:and therefore of all other things the 
Devil hath the greateft envy to that , that God may 
be diihonourcd by them .• take the firft mercy of the 
Lords dealing \vii\\. A dam-^ the Lord made him, to be 
the Monarch of the w^hole world : But there was one J' 

mercy that the Lord vouchfafed himi above all the reft, 
lliould be the gloiy of the man : It was a far greater 
glory to have the m^unfahjed untoJhim > then to have 

Yyy ' ajl 



5 50 ^/^^ danger of being worfe by Mercies, 



all the reft of the world : Now upon this mercy the 
Devil fees his malice : and he received her a rib, but the 
Devil made her a fnare ^ Satarff great aim is, that he 
may abufe Gods mercy : if God give a man great parts, 
and gifts above all other men 5 the Devil dcfires to. 
jffif^lrt, ^bufe thofe parts, as Aufiw(mh''o( Lidmus a young 
man of great gifts, Cupit ahs te ornari Biaholusi the De-. 
vil defired he might be credited by him .• great mercies, 
and great abilities are the fpecial ftocks that above, all: 
others the Devil defires to graft upon : No fruit fo: 
bitter to God as the abufe of mercy .-and therefore look. 
to your felves, for it is the Devils great defign to abufe 
your mercies. 

Fourthly, there are fome mercies that God hath 
given to perfons and people out of a particular difplea- 
fure : you heard of the general curfe that came upon all 
the creatures before. But now I fay, there are fome^ 
mercies that God gives out of peculiar difpleafure , 
and they prove a more peculiar curfe. I conceive that 
will appear plain to you, in Zach,$. 3. there is a curfe 
goeth forth ( the geha^al curfe went out ever fince the- 
fall ) It fhdll enter into the honfe^ andconfumc it rvith the 
ttmber thereof and the flones thereof : and fo rf you ob-. 
ferve MaL^.i , /«?/// faith the Lord, Cttrfeyonr hlefsings: 
I gave youbleffings, andnotwithftanding thefe blef- 
fings there fliall be a peculiar curfe: youhaveitmore 
fully cleared to you, in Bcclef. 5.13. riches refcrved for 
the owners hurt : one hath riches,, great mercies : they 
are fo ^ tVtJdomisgoodmth anJnheritance : But many a 
man God gives riches to out of a peculiar difpleafure : 
and they are refervedto himforhts hurt : No wonder 
thefe men ^row the worfe for mercies , becaufe it is out 
of a peculiar difpleafure. that the Loid gives them y as 



■■ ■ ■ — — — — ■ ■ ■■ > ■,..,.. 

The datjger of hetn^ worje hy Mercks . 5 j r 



^AP/?^;; faith of Gods hearing prayers, he hears wicked ^/^^^z?/^. 
mens prayers and gives them things they ask ; though 
not properly as ananfwer to prayer.-God hears prayers 
^jvith revenge : Gives the things prayed for^ but out of • 
a peculiar difpleafure : No wonder then that men be the 
-worfe for them : take but the inftance of Fz^iah!, 
2Chron.26. he fought many battles, and the Lord 
helped him mightily : you will fay God intended good 
to this man fure : No, all this was in difpleafure .- he 
mightily helped him till he rvas ftrcng : and then his heart 
fvas lifted up to hii own deflru^ion. My Brethren, God 
doth as much rain fnairs on men in mercy, as in any 
other of his difpenfations whatfoever : and therefore 
look to it .• it is a dangerous thing for a people to re- 
ceive mercy jif they do not improve it. 

I {hall now fpeak a few words of Application ; 
there are but two ufes that I would make of 
it. 

Firft , of examination : Look back upon all the 
mercies that you have received from God 5 temporal 
and fpiritual mercies.' privative^pofitive mercies. In- 
deed it is your duty • theexpreffion is^in rjal, 68. 26. 
Bkfs the Lord from the fount dr^ of ifrael : Not only for 
late mercies received ; but look to the Fountain froni 
whence all mercies did firft flow : Remember the Lord 
from Shittim to Gilgal : Micah 6. 5. it is from the firft 
beginning of mercy to the latter end of them : ask but 
the queftion now of your own hearts.'look to yoiir own 
perfonal nuercies every one in private family mercies : 
and the publick mercies that God hath afforded the 
Nation : and tell me, are you the better or the worfe 
for them c' have you brought forth fruit anfwerable to 
the mercy for hath not the Lord Catffc to (^.y, Do jvu thus 

Y y y 2 requite 



5i^ 



I7;e danger of being mrfe by Mercies. 



requite the Lord oh feolijh people andunwife : what are the 
evil fruits that mercies are in danger to bring forth, 
by which people are made the worfe ? and fee whethei; 
or no a great many of thefe be not to be found amongft. 
us ? and if they be, you may fay the thing is a mercy 5 
yet notwithftanding you have little reafon to take 
comfort in it: certainly it can never be a mercy to thee v 
nothing is a mercy to you^ but that which you are the 
better for. 

There are fix things that are the ordinary waies by 
which men do appear to be the worfe for mercy .• And 
pray let us fee whether all thefe be not to be found 
amongft us : this is a day wherein you (hould lay yout 
felves naked before God* 

Firft, the ordinary abufe of mercy is forgetfulnels 
of God, Veut. 4i.' i'4. when thon^ hafl eaten and art full ,, 
And dwelleft in honfes that thon buildefl not^ and enjoy eft' 
wells that thou digged(l not^ then take heed leafi thoa for^ 
get the Lord thy O^d: And indeed this is the firft and, 
the moft natural fruit of a heart fatted with mercy ; for 
fo it isfaidhere, they waxed fat and kickt: they lightly 
efteemed the rock of their fahation : the mercies of God 
make men dif- regard God : Now I pray confider : if 
the mercies that raife thee up, €aft God down in thy 
foul, examine I pray ; hath refped to God rifen by his 
mercie dook to it each particular foul, and judge your 
felves faithfully : I am afraid I may fpeak it with a great 
deal of bitter nefs .- refped to God hath not rifen by his 
mercies to this Nation ;Nay rather lay afide all things- 
for the things of God y we have nothing to do with 
them. Certainly, this is an evil thing, and is an argu^ 
pient that men grow the worfe for mercy. 
Secondly , whea they arc fettled upon them , and. 

' fatisfied: 



The danger of being worje hy Mercies. 53 3 



fatisfied with them. Let them but keep this mercy^S^ it 
will be well with them.* Let us enjoy this, & all is well: 
See how the people are brought in , it is a ftrange 
fpeech^ ler. i- li.Wc are Lords ^ fay they^ we mil come no 
more to thee : God fet them in a good and a profperous 
condition^now we will own God no more^we will raiga 
alone : have we feen fo much need of God in a mercyf 
or do we ever come in to God but when fome prefent 
trouble is upon us ? if any great eminent danger be 
over us, then a faft : othervvife if not for a year toge- 
ther, it is no matter ; as much as to fay, we are fatisfi- 
ed with mercies and have enough of them*ff^(? are Lords ^ 
and will come no more at thee. 

Thirdly, when men grow refradory unto duty> and 
oppofe the things of godlinefs with a higher hand : that 
is another way by which men grow worfe for mercies : 
An untamed heifer unaccuftomedto the joak : that is the 
expreffion -, when youfhall findfuchadifpofition in 
you, to rejed God, deride his Ordinances , oppofe the 
Miniflers, corrupt his Scriptures, or atleaft endeavour 
to make them void, by myftical, allegorical interpreta- 
tions ^ and thereby make them a found of words and 
no more •, when men dare proceed to this pafs, and have 
a great deal to fay for themfelves , and againft 
duty confidently, this is an evil fruit of mercy. 

Fourthly jwhen a people do begin to dote upon their 
own beauty, God fets them in a good condition , and 
they begin to refl in it, that evil was the fruit of their 
mercy, E^eir, 16. i$.Thouwafi comely through my come- 
liness that I put upon thee-j But thou ^ta(i truft in thine own 
beauty \ this isanother evil fruit of mercy , meagi'ow 
more felf-cpnfident of their own wifdom,and their owa 
ftrength , and: truft in. their beauty 5 a great 

Yyy 3 Argu- 



* >4 Ik danger of heing worje by mercies. 

Argument that men grow much the vvorfe for 

•mercy. 

"Fifthly, when men afcribe mercy to themfelves, and 
would take the glory from God, Hah : i . i6. Sacrifice to 
iheir own net : and fay , this is great Babel that I have 
'huilt'^ my wifdom faith one, and my power faith ano- 
ther •, this or that arm of flefli hath got the vidlory , the 
hearts of men run outtofecond caufes,to poor inftru- 
ments^ this isan argument that men grow the worfe foi: 
mercies ^ when they cannot call to mind any former 
thing wherein the Lord hath been pleafed to ufe them , 
but with great Elevation of Spirit •, And it muft not be 
fpoken of but with the greatefl advancement of the 
inftrumentthat canbe. And, 

Laftly 5 when men imploy all to their own ufe, when 
all mens mercies do but ferve their lufts-,one man faith, 
we have obtained this mercy, therefore I will be rich ; 
now I muft fit at the ftern faith another •, the manage- 
ment of all the negotiations of the State is in my hands^ 
as much as to fay, God hath given all thefe mercies to 
ferve me ; remember that place in ifa. 29. i. Itisa 
Scripture I confefs you lliould have much before your 
eyes .* Wo to Ariel, to Ariel the City where David Jrvelt : 
>why is ^erufalem called Ariel? you have it rendred iii 
the margent, the Lyon of God •, that City and that peo- 
ple which had been as a Lyon to conquer all the neigh- 
bouring Nations, that none were able to ftand before 
them: yet when they abufed all thefe barely to ferve 
themfelves, the Lord hath a woe for them •, have thefe 
been the fruits that mercies haye brought forth amongft 
us f the Grapes of Sodom : have not we reafon now as 
to bewail our wants,fo to weep over our mercies all this 
day longt: and to confider how much wearethe worft 

for 



Tl:e danger of being worje by Mercies . 5 3 j. 



fqr thofe mercies wherein the Lord hath been merciYul 
to you. 

There is a ftcond ufeof Caution^ and admonition 5 
do you takeheedfecingitisfo dangerous a thing, that 
the fame thing be not juftly faid of you , and charged 
on you as was here upon Jefurun : that they were the 
worfe for their mercies : the mercies they received did 
but ripen their fins and haften their ruine : take heed 
you bring forth fruits mfrthj of the mercy you receive : as 
Chrift {^ithy bring forth fruits wsrlhy of repentance • you . 
may remember, it is faid of Solomon , Cant. 8. 11. he 
had a Vine-yard in Baal-hamon, ^WSolomon let it out , 
buc heexpe(5led to have the incomes of his Vine-yard.- 
the Lord deals fo with men : whatever the mercies are 
you doreceiv.e,the Lord expefts returns for them ; and 
that your mercies fliould make you thrive and grow 
more in gra(;e and more in obedience^rhat you.(hould be 
the better for them. 

But what are the natural fruits that the mercies of 
God fliould bring forth, t;hatlmay know when they- 
are fruits that grow upon mercy naturally, not from 
fin occafionally , that! may lay,, I am the better for 
mercy. ? 

I (IhU name to you fix particulars.and pray lay them ; 
to heart, 

Firft, the proper fruit of mercy is an humble ac- 
knowledgment of our own unworthynefs : when the 
foal is made more humble under the apprchenfion of 
its own un worthinefs^ that is a mercy indeed.* the Lord 
direfts to this in Deut, 2^.5. they jvere to come to bring 
their firft fruits to God when they came to Canaan •, 
they were to come to God and fay , . /^ Syrian ready to 
ffrifbwasmyl^Mtiher : and the Lord brought us. out of. 

ihfi: 



' ' ' ~ ■ " ' " ■ - ■ ■ 

c 3 6 - The danger of being tvorfe by 'Mercies. 



the Land of B^3^]?/^ : they ackflowledge their own un- 
worthinefs of mercy,vvhen a foul can fay as lacoh doth , 
/ am lefs then tht leajl of all thy mercies. 

Secondly, the proper fruit of mercy by which a man 
may be faid to be the better for-it.,is when they afcribe 
all mercy to God: when they fay, Fre have wrought 
m deliverance m the earth - neither have the inhabitants 
of the earth formed it : it is not my how ner myfrvord that 
hath (avedme : but as David ^ Pfal. iS.'i. FFhen God 
had delivered him from all his enemies ^and out of the hand 
<?/ Saul : Now what doth Vavtd fay i The Lord is my 
flrength and my rock ^ he is become my falvation : God 
is all in all •, he looks on no inftruments, no fecond 
caufes. 

Thirdly, when mercies do bring a mans fins to re- 
membrance, the foul ftoops under the apprehenfion of 
mercy : what will God fliew mercy to me ! one fo re- 
bellious and difobedient as I ! and then the foul reads 
over the guilt of his fin with new remorfe : is this thy 
Voice y thy afl: O Lord whom I have fo much provoked, 
that the Lord might hav« caft me off fo long ago? It 
was fo with them in E\ek,i6»nlt,v^\\^v{ God fliews the 
greatefl niercy that ever he will give them : tvhen he will 
give them ftfters for daughters ^ and exalt her to be the 
mother Church of the earth - then, theyfljall remember 
their rvaies and their doin^s^and fhall be confounded and 
put their mouthcs in the dufl , and never lift up their faces 
any mere when I am pacified towards them • 1 might have 
cxpedled that God fliould have deftroyed me rather, 
and fent me to hell as well as to captivity : but will the 
Lord yet (hew mercy I the foul is in bitternefs for 
this. 

Fourthly, when mercies lay upon the men the ilron- 



The danger of bein^ worje by Mercies. 537 



ger obligations, and a man makes this ufeof it •, looks 
upon himfelf as more firmly bound to God ^ that is 
the ufcthey make of mercy in Ezra 9,1^, after tve 
have received [uch a deliverance as thisy jfhould we rebels 
as if they fhould have faid, if this mercy do not make 
up the banck againft difobedience^nothing in the world 
will do it : this makes a man as Davtd^ to cleave to Cod 
with full fur fofe of hearty and to foy^ this God is my God^ 
is my God for ever. 

Fifthly, when the foul ftudies what he fliall return 
to God for all his mercies : you know that Godnoc 
only expeds returns, but proportionable returns : And 
I defire you would take notice of it, 2 chron. 32.26. 
But Hezekiah rendrednot according to the benefit done un- 
to hirrt. But can our returns be anfwerable to our re- 
ceipts? there is a double way to make reckonings even: 
you can never return fo much in the thing , but.in the 
will : and fo much the more as the hand of God is large 
in mercy, fo much the more thy heart fhould be enlarg- 
ed in returns ; and let me offer this to your thoughts ; 
in every afflidion it is obferved Codhathfome one 
fpecial end : though the Lord hath many ends do meet, 
in every adion, for therein his wifdom appeareth : But. 
yet notwithftanding fome fpecial thing the Lord aims 
at in every afflidion ^ and therefore loh goes to God, 
and faith, Lord,P)ervme wherefore thou contendeflwith me : 
there is fome efpecial thing that the Lord aims at, that- 
he would have his people to endeavour to find out : and 
fo it is in every mercy^ though the Lord have many 
^nds in it, yet fome fpecial end the. Lord ainis at in 
every Mercy, which you fhould confult with God 
about : go to the Lordjefus as your Priefl,; and (de- 
file. dir£ftioRfj:pm.him : enquire what fpecial duties the; 

Zzz Lord 



5^8 • The clanger of being worje by Mercies. 



Lord aims at ia this mercy. For you can no more thrive 
under mercy, then you concurr with God in his ends.* 
fet thofc three ends together, Mkk 6. 8. and now oh 
man, what doth the Lord require of thee ^ but to de jufily^ 
to love mercy ^ and to walk humhly with thy God f But it is 
good for you to fpend fome time to enquire what is the 
pecuUar thing the Lord aims at in every afflidlion/ and 
in every mercy : that is the way to thrive under, and to, 
be the better for mercy. 

Laftly^that foul is the better for mercy when it loves 
God the more for it, PjaL i8. i . a great mercy David 
had receivedjdeliverance from all his enemies : ohlwtS 
love the Lord faith he : that is the firfl: thing* he doth not 
fay, I will love the mercy 5 and I wiUrejoyce in the 
Aujlt\t. niercy ; No, I told you it^vas Auflms obfervation : It 
is aft adulterous love, the tove of an harlot, to love thd 
gift above t^^iver : Let this be an evidence of your 
love,that /ou fo delight in the mercy, as you delight irt 
the goodnefs of the God of the mercy : and that you 
keep your felves in the way of mercy ever after: why is 
one particular mercy fo fweet <" the Scripture fpeaks of 
Gods drawing out $f loving kindnefs 5 how fliall the foui 
obtain it < keep your felves in the way of mercy •, then 
thouflialt be fure to be kept in the way of loving kind^ 
Refs continually : there (hall be a trad of mercies to 
thee : take heed therefore that your mercies do make 
you the better- for otherwife mercies wronged are the 
mod dangerous things that aire medled withal. ' '^ 

But how (hall I know that I know that I am the 
better for mercies i Pray obferve thefe four rules^and I 
have done* / ' 

Firft, thy mercies will never, make thefe Wit bit'ffe^, 
unlefs they be mercies tliat proceed from a Goveftafit- 



T/;e da>}^er of beln^ worjs hy Mercies . 09 



right and intereft : What is that ^ the great promife of 
the Covenant, is^ / rvillbe thy God: that is^ all that is in 
God thou haft an intereft in-, then there is infinite mer- 
cy in Godj that mercy is my m«|fy : the God of mj mcr- 
jy^ and the God of my (Iren^th : this labour to be fure of : 
what mercy foever thou receiveft, let it flow from a 
Covenant-intereft, that thou haft do fed mth the 
Lord^and choofeshim for thy God ^ no mercy will do 
ihee good elfe. 

Secondly; when a man as he receives all from- God ^. 
doth dired all to God •, that he that is the firft caufe is 
made the laft.end ^ when the foul faith, of him are all 
things ^therefortto htm are all things : I defire tohave 
no benefit from that which God hath no glory from : 
when a man doth fo, it is an argument that the mercy 
doth his foul good. 

Thirdly, confider, this is the mercy that doth you. 
good 3 when it makes thj foul profperot^s : I would not 
have you judge of mercies by anything butwith rela- 
tion to your fouls; as God gave Gaifts a great eftate, the 
hoft ot the whole Church, m lohn^. 2. I rvifl) thoit 
maieji profper as thy foul profpers : if God hath given 
thee a large eftate, great employments, or gr^at digni- 
ty amongft men, is thy foul the better ^ then thou art 
the better, but never till then .• take the inftvance of le- 
hofaphat , 2 Chron^ij. 5, 6. he had filvtr and gold in 
abundance •, and his heart was lifted up in the way of Cods 
Commandments '.\iov7^o\x\d\]<.Vio\NVj\\tr\ God gves^ 
me riches in mercy ? why^his foul was lifted up , and. 
therefore he had them in noercy. 

Laftly^wherein your prayers to God are drawn forth 
more for a fanclified ufe of the mercy , then for: the., 
mercy itfelfithisis certain-, it is faid of ungodly men > 

2zz s that: 



540 T^^ danger of being ivorfe hy Mercies. 

that by the prayers of Gods ipQOplGy their /nerdes are 
turnedtnto[nares: in Pfal.Sp, 22. let their table he made 
their [nare : and that which lliould have been for their 
welfare, let it becom^trapifo their prayers are drawn 
out, that all themeiros that they receive may caufe 
them to thrive and profper, that every thing may work 
for good together forgood^ as the Lord hath promifed to 
thofe that love him. And fo much now for the point 
which is of continual ufe to you : and therefore I be- 
feech you confider of what hath been fpoken . 

March 3, 1^52^ 



Un- 






Ht 




Vnruly Thoughts quieted, 



BY 



Divine Confolations. 



^rPauls^Juncp. i^j3. 



Psalm 94. 19. 

In the multitude of my thoughts within me^thy comforts de- 
light myfouL 

H E Pfalm in the Hebrew is without a Title^ 
and therefore I can fay nothing either of ^ 
the Author, or the Occafion, but the Se- 
ptuagint adds a title , and ^erom from Jercw. 
thcm-jPfalmus David quarti^ahhati '-, upon ^W<*r^ 
which jiufiin and lerom have their fever al conjc(5lures5 

Z 2 2 3 which 




-43 ynruly thoughts ^wieeed, hy diVine Conjolatms* 

"^"^ which will be to little purpofe to humble you withal^ 
only from the contents thereof Mufculus and Cahi^i 
both do obferve, that the Pfalmijl doth here fpeak de 
-perlcciitionihm domefiicis^ fome that proved great per- 
iecutors at home, and they do referr it unto Sml^ and 
unto his government : it is true^. they had many ene- 
mies round about them-, all the neighbour Nations^the . 
bordering Nations, they werq.f/?w evilneighhour^-^ the 
Holy-Ghoft calls them fo in /^r.i 2, 14. but yet it feems 
they had more cruel inmates within, worfe then all the 
neighbours without : a home- born flaverie amongft all 
upon earth, is the greateft mifery-, home^born Oppref- 
fion among all upon earth is the greateft tyrannie : yet; 
notwithftanding, fo it feems it was •, for that is the hu- 
mor of fome men , as. if they were only ad dominium v. 
and all others admancifinm nati •, they born to rule, aU. 
other men born to ferve : and fuch was Smls party-, Cufli 
theBthiopianyPfal. j. i. Jewsbyprofeflion, but Gen^- 
tiles in Religion ; this mifery grew fo great upon Dx- 
md^ that he chofe rather a voluntary exile, thtn ta 
fnh]e5i himfelf unto the cruelty of thofe , or that hy- 
pocritical faftion which bare rule in his own Nation." - 
as SalvA, 5.de grat.p 6. fuch was the opprelTion in 
that time of thei?^^^;^ Governors,«^ umm Romanorum- 
trAtemniumvotHm^UceMiii'vitamAgcrejHmBArh^ris'i 
This feems to be the great fubjeftof the Pfdm. In the 
words that I have read to you , there are. two things to . 
te confidered, - , 

Pirft> jpavids afflidion ^ i£,be w€re the Auffioi: of ti^ 
Tfalm ) and that^arofe from a-iiKiUitud^ .of perplexing 
thoughts within him. And, 

Secondly , here is Davids Qginfolatton too in the 
midft of. this affli^ftion; thy^omferU Might mf foul i 



amar^ 



^v 



Friruly thoughts quieted^ hy dhine Confolatms . 545 



Ainard vulnera^ fedfuavia medicdmenta, fo Auflin faith .* Aujllu 
From thefe two Branches there are two Obfervations 
that I have made choice of to fpeak fome thing to yoa 
at prefent. 

The firft is this 5 That in evil times the miferj of the 
Saints of God is more from thoughts rvithin ^ then troubles 
wthout. 

Secondly , That Godfro'videth ConfeUtions in , and 
snftveraile unto the afflictions of his people, which fhall havt 
d power to revive and delight their jouls. 

"Doctrine firfi. 

To begin with the firft of them. In evil times the 

^^f^^y of the Saints of God is more from thoughts within^ 

then from troubles mthout. There are three things in the 

opening of this truth, that I fliall endeavour briefly to 

^ ileinonftrate to you. 

Firft, That the beft men they are not freed , while 
they live here, from unruly un-fubdued thoughts. 

Secondly, That in times of trouble, thefe thoughts 
come in by multitudes .• a mans thoughts are 
never fo tumultuous as in treablefom times. And 
then^ 

Laftly, That the great part of affliiiions doth lie 
more in thefe tumultuous and unruly thoughts within , 
then in all a mans troubles and affli(flions without .• 
winds without do not caufe an eareh-quakd 5 but wind 
within, (Tii^i^of' 

For the firft, even the beft men while they live here, 

they are not freed from unruly and unquiet thoughts. 

Thoughts, they are the immediate iffues of principles 5 

• the buds and the bloflbms of the principles that are in a 

•mans heart: and fo loiig as godly men live here, they 

; will 



■ _ ^-- p ■» I ' « " ^ — ' ' ' ' 

544 y^^^b thoughts ciuleted^ hy itvhe Conjolatlons 

mil have corrupt principles in them- folong will thefe 
principles bad and blofTom into unraly and inordinate 
thoughts, while a man is in an unregenerate eflate : all 
the imdgindtions of the thoughts ofhts heart are evil ^md 
onlj evtl^ Gen. 6. 5, becaufe he hath nothing but a prin- 
ciple of finning in him : when he is regenerate , yet fo 
long as a corrupt principle remains in him^fo long there , 
nvillarife in him unruly unfubdued thoughts: it is very 
t^rue J there is a great deal of difference between the 
thoughts of regenerate and unregenerate men : for in 
a regenerate man there is a holy government fet up m 
his thoughtSj t\iey are.brought into fubjedion unto the 
government of Chriftj even '«'"'' ^oV-*'- J every thought : 
in 2 Or. 10 5. for let a mans change in his words , in 
bis a Aioijs be never.fo glorious, even an Angel before 
men, yet if his thoughts remain the fame, I muft fay it, 
he is (till a child of Belial, he is ftillin the gaU of hitter- 
nefs 5 and bonds of iniqmtj : therefore there is a great 
deal of difference between the thoughts of a- regene^ 
rate and an unregenerate man^and indeed the main re- 
generation lies in that, ^nd is principally difcovered in 
it, fur it J in the inward farts ; in if a. 'y'y.jJet the rvicked 
for Jake his way^ and the unrighteous man his thoughts v the 
great change lies in the inward man : therefore there is 
a great deal of difference between the thoughts of a re* 
generate and an unregenerate man : and though there 
be rebellious thoughts in the beft men, they are not 
the top thoughts in the man : you have an expreflfion in 
I: Kingw*^. iS. how long halt you between twoofim^ns.< 
DisyDH the word in the Hebrew is taken from a word 
that fignifies the top branches of a tree : as you find 
the fame word ufedin 7/4. 17. 6, a few berries ufon the 
uffermoJiboughT 5^ there you have the fame word ufed : 

andi 



■i.. 



' Vnruly thoughts quieted^ by dinjim Confolations . 5 45 

and therefore Ji/^rrfr renders the word, how long halt ye Mgtcer, 
' inter duas promtnenhas.'lhu is^they had 2 top thoughts • 
they thought as highly of ^/lAas they did think ot'Cod-^ 
and they did fet up B*tal in the fame aitthority that they 
didfetup God : the word of God is faid to caft down 
Uicp i;44)<^<, every top thought^! Cor, 10. 5. he doth fo 
far bring them into order and fub-ordination , that 
though they be unruly thoughts, yet they are under 
^controle, and under a higher Kingdom and dominion": 
^now a godly man hath never thofe.'though he hath fin- 
ful thoughts, yet they are never his top thoughts : they 
ZXQ thoughts that are hrot^ght into capttvit J • but yet my 
Brethren for all that, there will arifeinche beft men 
abundance of unruly and unquiet thoughts , yet for 
all this they doarifc in the fotils of godly men : even 
in -the beft men , the corrupt principle in them is ft ill 
bubling up, the Sea within them is cajling oiii mire and 
dirt : and. that from a threefold ground rl will but 
touch it, and pafs to the fecond particular. 

Firft, from the corruptions of the unreg^nerate part, 
theremainder of corruption rn^ the beft meit, it is like 
fire in an OT;^;^vthe Holy-Ghoft compares it fo^ ^^^f*7» 
4,5. and he hath violent irruptions, their heafts are as 
hot as an Oven, thefe thoughts arile from thfe irrupti- 
ons and 'the breakings forth of the Unrcgeneratc 
part. 

Secondly, from the Inviifion 6f fomc enticing crea- 
ture-objects amongft them , as Da^uid fuv B^thfiKha : 
Achan (nw^ andhe Jt fired -^ confidered, and defifed : fo 
iikewife it is faid, mi loh. a, i'6 What foederis in the 
xvorld^ is the lufl of the fie fh^ and the lufi of the dyes , an J 
-the f ride of life : is there Nothing in the world butluft ? 
tbt^meanini^is, takeallchecreatures to an unre^ene- 

Aaaa rate 



^4 



'^'^^''^'''j^^ (lu'tcted^h) divine Conjolations . ': 

rate man^and they all of them become the objefisof 
lafts all of them are but means to draw out luftilb that 
there isa threefold curfecome upon the creature fince the^ 
fall unto all unregenerate men^it is not only a deceiving 
ereature^becaufe it is empty; and it is a vexing creature, 
beCviufe it is promifing and then deceiving : but withal, 
it is a defiling, a polluting creature : thus from the in- 
vafion of objeds, from without, are thefe thoughts^ 

drawn forth. And thea, 

In thelafi place : from the injections of Satan : for 
what are unruly thoughts . /* it is Satan dothhimfelf 
many times immediately injed : fo the Devil put it into 
the heart of IfuUs to betray Chrifi : the Devil puf it into 
his heart •• there are fome thoughts that come immedi- 
;itely from hell, like /?^/ie ^^rr^.* the heft men then are 
not in this life free from unruly, inordinate^ unquiet 
ihoughts. But, 

In the fecond place ; In trouble fome times thefc 
thoughts come in by mtdtitH^es : never fo tumultuous as 
ill evil times : that as it is faid of the thoughts of God, 
and of his love, Pfal. 40. 5 . Thy thoughts to ns-ward are 
imumerable^ there is none can reckon them up to thee ^ So 
C^my Brethren) it may. be faid of our thoughts that: 
proceed fiom our fears, when either guilt within, or- 
danger without prefents icfelf , our thoughts then are 
innumer able., they flie wichiiia mans Spirit like Atomes 
in the air, no man is able to reckon them up to his own^ 
felf: obferve Dan. $*6. a handrwriting appears to B^l- 
fliazer : the hand fmote him not, did but write upon the 
walljyetnotwithftandmg^^/y'^^^^r was troubled: What-:. 
v/as the reafon <" his thoughts troubled him,. The Dif- 
ciples they had an apparition of the Lord Jefus , Luke 
24.5 8f theyfuppofedtkey hadfecn a fpirtt^ faith the Text : 

why 



^h-* 



^ - _ ■ *!■ I ■ ■■ ■ 

ynruly thotKrhts quieted j by dl^vhie Cou/olations. 54/ 

why hehurtthem not^yet nocwithflanding Chrift f-iith, 
thoughts did artfe in their hearts^ thoughts did arife : but 
in a fpecial manner that place, lob 5. 4. The terrors of 
Ccdure [et in BAttle-arrdj againft me: how came the ter- 
rors of God ** the terrors of God were let in by 
thoughts, by thoughts, that was the way, and they did 
not come fingle in he faith, but they came a whole ar- 
m) , and an army in battalia; thus did the Lord let in af- 
■fliClions by his own thoughts upon fobs perfon ; and 
-thus in evil times it alwaies is fo •, an army^ an hoft of 
^thoughts come in upon us.- they fall upon a mans heart 
like bubbles in the ram ; and the reafons are thefc 
rtwo. 

. Firft, becaufe in troublefom times the fouls of meTi 
.are awake^ commonly troublefom times aw;tkenmens- 
^fpirits. -in times of profperitie& peace^there is ufually a 
Spirit of flumber-upon men-,but when the Lord empieth 
A mm from ve\]el to/veffel^ that hath been before fettled 
ijpon the lees jthen abundance ofthe lees appear: when 
God ( J;fay ) empties a man from vefTel to veffel, then 
how full of projedbs isthe heart of man? ne\^er brought 
into 'danger, but the man his thoughts rife • Oh how 
fliall I efcape c' what fliall 1 do ^ and how fliaH I make 
provifion for my felf ? '^Vil" times awaken mea 
that were before lulled afleep by fecuritie* 
But, 

Secondly, Satan takes fpeCial care to affail the hearts 
of men with thoughts in an -evil time, d^monunt efmn- 
las cogttiitiones fiiggtrert, Bernard : Cogitationes oi^erof^„ ^ 

idemAu'S great care is to keep nienin peace rn profperous '^"'^'^^^ 
times, to keep the houfe and all that hepcfjejjeth in peace ^ 
but let troublefom times-come once , then he dofh ftir 
up in the foul all manner of iihquiet and diftra<fting 

Aa^a a ihoughts, 



548 Knruly thoughts quieted^ by dirv'we Confolations , 



\ 



thoughts, and thereby he labours to add mto the af- 
flidion-as it is in temptations to fin, their flrength lies 
in the. multitudes of them , and in the intention of 
them tSatans great care is, that he might, imprefs the 
fame image upon you that is on himfelf^and your great 
care fliould be , to keep your felvss that the wicked one 
u.uchjou not. ^ touch you not, how is that ? ta^iu quali- 
t4two J fo to touch you J as to leave an impreflion of 
his own devililTinefsupon you: a conformity in you to 
him.-* nc/i ncx^t (enfas uhi non e(l confenfus : qued refiflen" 
tc?nfMigAt^ vincentem coronat :no\vS2ii2.n\%din}xnc!px<tt 
Spirit^alwaies full of tumults and relilelnefs : why now 
flich a difpofition in evil times doth he labour to raife 
up in you alfo , that fo there may be the fame image in 
you that isjn himfelf. Thus the beft men arenot freed 
lirom turbulent thoughts jand in eviltimes they come 
by multitudes. * 

Butthen,Avhichi$ themainthiag;thatl am to ftick. 
upon.* 7hat a godlj mAns offliBidn is more from thefe 
thoughts mthin^ther^ from Any trouble without \ and that 
will appear by thefeiix confiderations.-I fliall defire you 
to obferve them, 

In^the firft place, becaufe the eye of God is mainly 
Hpon z mans thoughts in troubleiom ^^imes ,. and your 
thoughts efpecially difpleafe him. When the apparition 
was ma4e to the Difcipks> Chrift faith, why are yot^ 
fearful < Whf do thoughts arife irk your hearts < Luke 
24. %?>. Chrifts eye was mainly upon their^ thoughts- : 
and indeed thefe^re the things that do in a fpecial man- 
ner difpleafe God ; the firft buddings aad riii^ngs of 
corruption doth appear in a mans thoughts : and God 
doth eye fin in the xifing of it, in the thoughts, in an 
ci^^cciilmmiict' fuaquifquccogitatio^e Jlat vel caJit : 

qni^ 






^nruly thoughts quieted^ by dhifie Con/olatiom , 540 



' ^uia[pritU9[an^t4S Auftret [e^ik coghationtbus quit [unt fine 
intelle^u: eritquetemflumDei,ffeluncaDiaholii B^m, Bernard,' 
de inter Jorno. It is true^ that thoughts are free from • 
the eye and cenfurc of men, becaufe they are fecret 
and invifiible .• But they are known to the eye of the 
Almighty :He fees our thoughts afar off: and therefore 
fome humble fouls are more grieved for the provoking 
the eyes of the glory of God, by the rebellion of their 
thoughts, then for the exorbitancy of their anions : 
when the times are troublefom, ,and your thoughts with- 
in you grow unquiet and tumultuous. Now what is it 
in an affliction , that is the main thing in afflidion ? 
That which doth difpleafe God , and draws out fin in 
the foul, that makes it to be an afflidion indeed .* and chri/ojf. 
therefore I r tmembci' Chrjfo^/fom ( fpeakingof ^a god* 
ly man ) lay es down this for a general rule > which we 
(hould do well to take with us : he faith, that unto him -■ 
there is but one thing only that he fears;& what is that*^, 
that hefhould difpleafe,or offend God-, that is the great 
thing he is afraid of^he fears nothing elfe:^* to 6:tVct'ror;Tif- 
70 •y^iyv:.', he fears nothing elferwhy then my Brethrenj 
what is it in an affliftion that makes an affli(5lion grie- 
vous c' That which draws out fin. in me 3 now the 
blooming of corrupt principles isin thoughts, there they 
bud: and therefore I fay, there is many a godly man ^ 
that confidering the eye of God is alwaies npon his • 
thoughts, is much more affefted •, I fay, much moi'eaf^ 
fected with the continual excurfions of his Spirit that 
' prevail j and unruly thoughts, thenheis with all the 
deviations of actions whatfoever. That is the firfl 
ground why the .main of the. affliction lies in .this. . 
Bat, 

Aaaaj} Seccoid*- 



/ 



v.-.*^ ! l. l»» l 



550 J^?iruly thoughts quieted ^by diume QonjoUtions. 



Secondly, there is another reafon of it , and that is 
this .• this lets the afflLd:ion into the inward man ; when 
once the thoughts grow unruly, this lets the afflldion 
into the inward man : while you keep affli(5lions with- 
out you chey can never hurt youitherefore Jefus Chnft 
faith 5 fear mt them that cm kill the body , and hav£ no 
more that they can do-, all this is but without you , and 
folong I fay they can never hurt you: but if the affli- 
ftion gets within /then it is like wind in the bowels of 
the earth/ then it caufeth the earth-quake : Godly men 
for this caufe have taken more care to guard their Spi- 
rits that they may keep afflidions without, then to be 
^delivered from the afflictions : there are two Scriptures 
that! {liall offer, marvellous confiderable^H^:^. 3. 16. 
that is one, / tremble in my {elf ( faith he ) that I might 
reftintht evil day : reft, there is a double reft : there is 
a reft of deliverance, he meant not fo . but there is a 
reft of quietnefs,and confidence, and that all the peo- 
ple of God labour for/ keep the afflictions without yoo, 
"let it not invade your inward man ♦, that is the proraife, 
^faL 127. 2, So he gives his beloved [lee f : obferve that 
Scripture 5 it is in vain to rife early^andgo t& hedlate^and 
tat the bread of CMefulnefs {fo he gives his Beloved fl:ef : 
what is that ? Animum tranqmllumjflacidum labor em -^ fo 
C^tlvln* Mv. Calvin : that let his condition without be never fo 
troublefom, let him be forced to break his bodily fieep 
never fo often, yet the inward fleep, the inward reft,and 
tranquillity of his mind is referved -, he gives his Be- 
loved fleef. My Brethren, fo long